We have chosen here a few works as a synthesis of Vegetarianism, which is one of the important aspects of the “New” Gospel of Interpretation, which is the denomination of the main religious message given to the world by Dr. Anna Kingsford and Edward Maitland, her great work companion. These selected works are complete in the Site Anna Kingsford.
Besides this synthetic presentation, we have added a small set of quotations about Vegetarianism and its importance to the well being of humanity. Below we have the links to the selected works, and after that, the quotations:
The Food of Man: Regarded as a Spiritual Being. Samuel Hopgood Hart. The text is the transcription of a lecture to the Croydom Vegetarian Society (England). November, 1933. Samuel H. Hart was the main continuator of the work of Kingsford and Maitland after their passing.
Vegetarianism and the Bible. Edward Maitland. This text is a part ot the next selected work, Addresses and Essays on Vegetarianism. Special attention was given to it due to its relation to the “New” Gospel of Interpretation and, therefore, to the Buddhist Christianity (or to the Wheel and the Cross). It shows that vegetarianism is an integral part of the original Christian teachings, as well as of the Buddhist tradition.
Addresses and Essays on Vegetarianism. Anna Kingsford and Edward Maitland. Edited by Samuel Hopgood Hart. London, John M. Watkins, 1912. 227 pp.
Quotations About Vegetarianism:
Vegetarian Movement: Redeemer of the World
“I consider the vegetarian movement to be the most important movement of our age. I believe this because I see in it the beginning of true civilization. My opinion is that up to the present moment we do not know what civilization means. When we look at the dead bodies of animals, whether entire or cut up, which with sauces and condiments are served at our table, we do not reflect on the horrible deed that has preceded these dishes; and yet it is something terrible to know that every meal to which we sit down has cost a life. I hold that we owe it to civilization to elevate the whole of that deeply demoralized and barbarized class of people – butchers, cattle-drovers, and all others who are connected with the deplorable business. Thousands of persons are degraded by the slaughter-house in their neighbourhood, which condemns whole classes to a debasing and inhuman occupation. I await the time when the consummation of the vegetarian movement shall have created perfect men, for I see in this movement the foundations of perfection. When I perceive the possibilities of vegetarianism and the heights to which it can raise us, I feel convinced that it will prove the redeemer of the world.” (Anna Kingsford. Quoted by Samuel H. Hart: In Memoriam Anna Kingsford. Booklet containing the full text, with some additions by the author, of a Lecture given to the Leeds Vegetarian Society on September 15th, 1946, to commemorate the Centenary of the birth of Anna Kingsford; emphasis added.)
The Higher Aspects of Vegetarianism (1)
“I propose to give a concise account of a certain aspect of our movement which is at once highly interesting and important, and but very little known, as it belongs to the class of knowledges styled esoteric and occult. I mean the School to which it belongs, and the Philosophy which it represents. To do this will be to show, among other things, that so far from our practice of rejecting the flesh of animals as an article of food being, as some allege, a senseless and mischievous innovation, it has the sanction of the profoundest wisdom of all ages from the remotest antiquity. For the School to which it belongs is that of a Hermes Trismegistus, a Buddha, a Pythagoras, an Apollonius, a Porphyry, a Plotinus, and all those really radical reformers whose aim it has been to reform, not institutions merely, but men themselves. It is the School of all those earnest Seekers after Perfection whose devotion to the loftiest ideals has made them redeemers of their kind, by showing men how to rise above and dominate the lower elements of their nature, and become truly human.
While so lofty in its aims, the philosophy of this great School was founded on experience and common sense, these of a kind far transcending the ordinary. Thus, in its ordinary acceptation, Common Sense means the consensus or agreement of the generality of people, and represents, therefore, the opinions of those who, although they are the great majority, are, for want of development possible as yet to only a few in any one age, cognisant only of the outer and lower, or superficial, planes of man’s nature, the physical and animal; and who cannot, therefore, be regarded as constituting an adequate measure of humanity.
The Common Sense of the School I am describing is altogether independent of popular majorities. For the agreement it represents is that, not of all men, but of all parts of man: of body, mind, soul, and spirit, and therein of the whole man. And it can, by its very nature, belong only to those who have developed in themselves the consciousness of all these constituents of man, and become mature, complete, or whole men; being which, and only so, they can of themselves represent humanity as no majority, however large, of undeveloped or rudimentary men can do.
Being thus whole men themselves, our teachers and exemplars were beyond the danger of committing the stupendous and disastrous blunder which marks the immaturity of those who have dictated the philosophy of the present age, and who form the chief obstacle to our movement. This is the blunder which consists in confounding form with substance, and mistaking the exterior and phenomenal part of man for man himself, and fancying that to gratify this is necessarily to benefit the man. No: for those whom we follow, the human form, in order to be valid, required, like any other form, to be filled up. It must have the man inside it. It was not the form, but the qualities, or character, that makes, and that is, the man. And hence their prime care was to perfect this inside and real man, knowing that the rest would duly follow.
Intelligent and reverent students of Nature, they were able to discern the spirit through the form, and to recognise her perfection. And, finding that her method consists in working from within outwards, they did the same, but always in sympathy and justice, recognising all Existence as but a larger Self, and remembering that righteous ends can be attained only by righteous means, and that to seek any end by unrighteous means – such as in the seeking of one’s own at the cost of another – is to renounce the human for the sub-human, and to descend instead of ascending the ladder of evolution. Their method was at once simple, uniform, and capable of universal application. It was, moreover, comprised in a single word, to pronounce which is to sound the keynote of all genuine reforms, dietetic and other. It is the word PURITY. For every plane of man’s fourfold nature they insisted, as the condition of perfection, on purity. On purity of blood, as meaning health, strength, activity, and endurance of body. On purity of mind, as meaning clearness of perception, intellectual and intuitional. On purity of soul, as meaning largeness of sympathy and loftiness of aspiration. And on purity of spirit, as meaning righteousness of intention and fearlessness of will. It was their endeavour, by cultivating purity on every plane, to raise each plane to its highest perfection; to bring all planes into harmony with each other; and to subordinate the whole to the will of the innermost and highest, the Spirit, which they called the God of the man, and which would thus, as his central and radiant point – the Sun, in fact, of his system – vivify and illumine the whole man, binding him together, and drawing him inwards and upwards, and making him one with itself. In this way they sought to accomplish within the individual that which all true religion and sound science agree in regarding as the consummation of perfection – namely, the reconciliation, unification, or at-one-ment of the whole man, and his complete suffusion by a perfect will and spirit.
To come to the point to which all I have said leads. The very first step on which these profoundest of all professors of the Science of Man insisted with their disciples was the total renunciation of flesh as food. This was in order, first, that their systems might be cleansed, and built up anew of the purest materials, – materials which, being derived at first-hand from nature, would be uncontaminated, and in every way undeteriorated by passage through other organisms, and capable also, at least to a great extent, of being used with their vitality unimpaired by the action of fire. And next, that they might live, as it is indicated by man’s physical and moral constitution that he is intended to live, and as, to be fully human and realise all that is implied in the term man, he must live.
Their object was always quality, not quantity. It was not to multiply, but to improve the race. It was not of men and women that the earth had need, but of humanity. And men and women did not, for them, constitute humanity. These were but humanity in the making. And, when made, man was not only a particular arrangement of organs and limbs and other characteristics merely physical and wholly perishable. They had a higher standard of definition than Physiology can supply. They had a definition of man which, for all who really accept it, makes of existence a new heaven and new earth. Man, for them, was nothing less than the manifestation, – in the individual and finite, of all those principles, attributes, and qualities, at once divine and human, which appertain to the universal and infinite, and in their original, undifferentiated perfection constitute the nature of God.
They of whom I speak did not merely suppose or surmise these things. They knew them. For, by living purely and seeking earnestly, they developed powers and faculties surpassing the ability of man, flesh-fed, even to believe in, foremost among which is that supreme mode of the mind which, added to the intellectual, converts man into an instrument of perception capable of surely discerning the highest truths. This is the faculty called the Intuition. Representing the centripetal force of the mind, it enables man to obtain access to his innermost and substantial Self, his permanent and true Ego, and to learn that which his Soul has learnt of the nature of the universe in the long ages of her past. For there is no knowledge but by experience, and Intuition is the memory of the Soul. (2) And, being of the Soul, it and its knowledges are accessible only to those who live as the Soul approves, and eschew violence and bloodshed as a means of sustenance or gratification, whether committed in person or by proxy.
Such is the system – at once Hermetic, Cabbalistic, and Oriental – from which Buddhism and Christianity alike sprang, and of which they were intended to be expressions – the latter being the highest, because the more interior, revelation. And if silence of the Christian Scriptures respecting our rule be adduced as an argument against it, the reply is, first, that it was already so fully recognised as an essential in the same system as to require no further enactment; and, next, that it is involved in the spirit itself of religion.
Those of us who have qualified ourselves by experience to pronounce upon its virtues are confident that its general adoption would be a sovereign remedy for all our defects and difficulties, personal, domestic, social, and national, and would lead to such enhancement of our intelligence and moral conscience as a people, as would lift our country to an elevation hitherto unimagined, making her in the highest sense the enlightener and exemplar of the nations.
(1) The address given by Edward Maitland on the 12th January 1885, at Exeter Hall, London, at the close of the International Health Exhibition, under the auspices of the Manchester Vegetarian Society. Published in the book Adresses and Essays on Vegetarianism, pp. 175-178.
(2) See A.K.’s Illumination, Concerning Inspiration and Prophesying. In Clothed With the Sun, Part I, No. II”
What Great Men Said (*)
– “The more man simplifies his eating and moves away from the carnivorous regime, the wiser his mind.” (George Bernard Shaw)
– “I am a fervent follower of the vegetarian regime. More than anything for moral and aesthetic reasons. I believe that a vegetarian life order, by its physical effects, will influence the temperament of men in such a way that it will greatly improve the destiny of mankind.” (Albert Einstein)
– “Time will come when human beings will be content with a vegetarian diet and will judge the killing of an innocent animal as is now thought to be the murder of a man.” (Leonardo Da Vinci)
– “If man sincerely aspires to live a real life, his first decision must be to refrain from eating meat and not killing any animal to eat.” (Leon Tolstoy)
– “The flesh is the food of certain animals. But not all, for horses, oxen and elephants feed on herbs. Only those with brave and fierce nature, tigers and lions, etc. can be sated in blood. What a horror it is to fatten a body with another body, to live from the death of living beings.” (Pythagoras)
– “May you live off the perfume of the earth and, like a plant, nourish you with light.” (Gibran Khalil Gibran)
– “Happy would be the earth if all beings were united by the bonds of benevolence and only fed on food without bloodshed. The golden grains, the shiny fruits and the tasty herbs that are born for all, would be enough to feed and give plenty to the world.” (Gautama Buddha)
– “If we are to free ourselves from suffering, we must not live from the suffering and murder inflicted on other animals.” (Paul Carton)
– “When a man kills a tiger they call it sport; when a tiger kills a man, they call it ferocity.” (George Bernard Shaw)
– “Man begs the mercy of God but has no pity on animals, for which he is a god. The animals that you have sacrificed have already given you the sweet tribute of their milk, the softness of their wool, and have placed trust in the criminal hands that kill them. No one purifies his own spirit with blood. In the innocent head of the animal, it is not possible to put the weight of a hair of the evil and errors for which each one will have to answer.” (Gautama Buddha)
– “Eating meat is the survival of the greatest brutality; the shift to vegetarianism is the first natural change of enlightenment.” (Leon Tolstoy)
– “What struggle for existence, or what terrible madness has caused you to soak your hands with blood – you, I repeat, that are nourished by all the benefits and comforts of life? Why do you insult the face of the good earth, as if it were not able to nourish and satisfy you?” (Plutarch)
– “Every butcher, with his bloody victims of the slaughterhouse, is for me both a horror and a motive of condemnation. I am convinced that with the cessation of this cannibalism mankind would attain a nobler culture, solve many of the social problems more safely and more easily, and certainly also get rid of the plague of war.” (J.V. Widman)
(*) The above set of small quotes from great men, was presented at the end of the text Vegetarianismo: Chave para a Saúde e Felicidade (Vegetarianism: Key to Good Health and Happiness), by Arnaldo Sisson Filho.
THE BANQUET OF THE GODS
“I saw in my sleep a great table spread upon a beautiful mountain, the distant peaks of which were covered with snow, and brilliant with a bright light. Around the table reclined, twelve persons, six male, six female, some of whom I recognised at once, the others afterwards. Those whom I recognised at once were Zeus, Hera, Pallas Athena, Phoebus Apollo, and Artemis. I knew them by the symbols they wore. The table was covered with all kinds of fruit, of great size, including nuts, almonds, and olives, with flat cakes of bread, and cups of gold into which, before drinking, each divinity poured two sorts of liquid, one of which was wine, the other water. As I was looking on, standing on a step a little below the top of the flight which led to the table, I was startled by seeing Hera suddenly fix her eyes on me and say,
“What seest thou at the lower end of the table?” And I looked and answered, “I see two vacant seats.” Then she spoke again and said, “When you are able to eat of our food and to drink of our cup, you also shall sit and feast with us.” Scarcely had she uttered these words, when Athena, who sat facing me, added, “When you are able to eat of our food and to drink of our cup, then you shall know as you are known.” And immediately Artemis, whom I knew by the moon upon her head; continued, “When you are able to eat of our food and to drink of our cup, all things shall become pure to you, and ye shall be made virgins.”
Then I said, “O Immortals, what is your food and your drink, and how does your banquet differ from ours, seeing that we also eat no flesh, and blood has no place in our repasts?”
Then one of the Gods, whom at the time I did not know, but have since recognised as Hermes, rose from the table, and coming to me put into my hands a branch of a fig tree bearing upon it ripe fruit, and said, “If you would be perfect, and able to know and to do all things, quit the heresy of Prometheus. Let fire warm and comfort you externally: it is heaven’s gift. But do not wrest it from its rightful purpose, as did that betrayer of your race, to fill the veins of humanity with its contagion, and to consume your interior being with its breath. All of you are men of clay, as was the image which Prometheus made. Ye are nourished with stolen fire, and it consumes you. Of all the evil uses of heaven’s good gifts, none is so evil as the internal use of fire. For your hot foods and drinks have consumed and dried up the magnetic power of your nerves, sealed your senses, and cut short your lives. Now, you neither see nor hear; for the fire in your organs consumes your senses. Ye are all blind and deaf, creatures of clay. We have sent you a book to read. (1) Practise its precepts, and your senses shall be opened.”
Then, not yet recognising him, I said, “Tell me your name, Lord.” At this he laughed and answered, “I have been about you from the beginning. I am the white cloud on the noon day sky.” “Do you, then,” I asked, “desire the whole world to abandon the use of fire in preparing food and drink?”
Instead of answering my question, he said, “We show you the excellent way. Two places only are vacant at our table. We have told you all that can be shown you on the level on which you stand. But our perfect gifts, the fruits of the Tree of Life, are beyond your reach now. We cannot give them to you until you are purified and have come up higher. The conditions are God’s; the will is with you.”
These last words seemed to be repeated from the sky overhead, and again from beneath my feet. And at the instant I fell, as if shot down like a meteor from a vast height; and with the swiftness and shock of the fallI awoke.
– HINTON, SEPT. 1877.
(1) The book referred to was a volume entitled Fruit and Bread (by Gustav Schlickeysen), which had been sent anonymously on the previous morning. The fig-tree, which both with the Hebrews and the Greeks was the type of intuitional perception, was an especial symbol of Hermes, called by the Hebrews Raphael. The plural used by the seer included myself as the partner of her literary and other studies. The term virgin in its mystical sense signifies a soul pure from admixture of matter. (Ed.)”
(Anna Kingsford. Dreams and Dream-Stories, pp. 36-38)
Anna Kingsford, Buddhist Christianity and Vegetarianism
(Arnaldo Sisson Filho interviewed by journalist Viviane Pereira, May/2009)
Presentation by Viviane Pereira:
Raised in a Catholic family, Arnaldo Sisson Filho began his search for answers to the questions that guide our existence early on. He studied in Roman Catholic schools and, in his late teens, questioning everything he had learned so far, he became a materialist, an adherent of Marxism. Within this context, he chose to study Economics to better understand the political and social issues of the world. Afterwards, looking for answers to paranormal phenomena, he got to know the Theosophical Society and became part of it, traveling to various parts of the world, seeking and spreading knowledge. It was in a lecture by this organization that he met the person who would lead him to vegetarianism, in 1973. After witnessing paranormal or psychic phenomena, he plunged into the search for knowledge, studied religions and found it in the work of Dr. Anna Kingsford (considered the mother of modern vegetarianism) and from Edward Maitland the answers he was looking for. There he discovered essential information to rescue Christianity. “It is the religion that is at the base of Western civilization, which today dominates the world, for better or for worse,” he says. In addition to disseminating the work of those he considers great prophets, Arnaldo’s mission is to share the knowledge acquired on his pilgrimage. His new challenge is a work that prepares on Buddhist Christianity: “Buddhism and Christianity are traditions that were born to complement each other” (The Wheel and the Cross: An Introduction to Buddhist Christianity). In this interview he talks a little about these projects, the importance of religiosity in the current moment the world lives and vegetarianism within this context.
Why you became a vegetarian?
I was 19 years old, worried about having a healthy body; had stopped smoking and drinking. I had come across paranormal phenomena, or psychic phenomena. For example, I had lost a friend in a car accident and she started appearing to other friends and I didn’t believe in any of that. I thought it was all an illusion, a fantasy. And some friends I’ve known for many years said: this is happening, she is manifesting. I went to check it out and realized there was something real behind it. It was a time when I was wanting to investigate this whole phenomenology called the paranormal or, in my language, psychic phenomenology — which concerns the psyche, the super-physical part of our human constitution. In the context of this inquiry I went to attend a lecture by the Englishman, John Coats — he was an international speaker for the Theosophical Society and later its international president. After the lecture I went to talk to him and posed questions that intrigued me. He invited me for a chat and the other day I went to have lunch with him at the house of a vegetarian yoga teacher, where he was staying. We spent the entire afternoon talking; he had been a vegetarian for many years and showed me that if I was on the path, in the quest, becoming a vegetarian was the natural sequel. As a good Gaucho, raised on barbecue, I believed that the proteins in meat were important for good health. I calmly asked him: “Mr. John, is there no need for meat for our good diet?” With the same love, he took a file where he had a series of articles, with several data on vegetarianism, and began to show me that it was possible to live very well, and even better, being a vegetarian. He addressed the aspect of animals, the cruelty implied in it, told me about his trajectory, and all these things made a deep impression on me. He even showed me arguments of an economic nature, on how the solution to world hunger can be linked to vegetarianism. I am very grateful for how much this person helped me, with the good example, the good influence that this person was in my life. At that moment I made the decision to scientifically study the issue and if I found a scientific basis for becoming a vegetarian, I would never eat meat again. I looked for some books on nutrition and in less than a month I had come to the conclusion that I could be a vegetarian and live very well. I never went back to eating meat.
Does the Theosophical Society have any inclination towards vegetarianism?
Yes, although the founder of the Society, Madame Blavatsky, was not a vegetarian. In the Theosophical Society there is a great tendency in favor of vegetarianism. It’s not mandatory, but the Society has done a lot for vegetarianism, and just as I’m grateful to Mr. John Coats, by extension I’m grateful to the Theosophical Society for bringing this beneficent influence into my life. Many authors of this Society have done much for vegetarianism.
You found in your way the work of Dr. Anna Kingsford, considered the “mother of modern vegetarianism”. In her work, the defense of vegetarianism is very evident. What is her main argument in this defense?
Dr. Anna Kingsford went to study medicine at a time when women weren’t even accepted into medical schools in England — we’re talking about the mid-19th century. At the University of Paris the women had just been accepted. There was controversy among the professors: many said that women were not cut out for the study of medicine, that they had no emotional constitution for it. The few women who studied had to be very good students to pass subjects whose professors believed women were not cut out for the study and practice of the medical profession. She did this because she wanted to scientifically promote vegetarianism. The course conclusion work was called On Vegetarian Food for Human Beings. It was a scientific defense of vegetarianism — perhaps one of the first major academic defenses. This work is a milestone in the history of vegetarianism and is impressive because the arguments it uses are the main arguments of vegetarianism to this day. She later translated this work into English and published it in 1881 in England under the title The Perfect Way in the Diet — an adaptation of the thesis for a more general audience (this work is on the Anna Kingsford website in its entirety in English).
What does she approach in this work?
This work deals with the social aspects of vegetarianism as well as the humanitarian aspects of cruelty to animals. As a doctor, of course, she also addresses health issues, such as how the ingestion of meat, animal fat, is associated with certain illnesses; it deals with the issue of obesity, alcoholism, among many others. It even speaks of environmental factors — how the leather industry affected the health of rivers in England. It is a work approved by the University of Paris and a milestone in the history of contemporary vegetarianism. The arguments she uses are impressive for her time, from the philosophical religious foundation, through the medical issue and health in general, to the socioeconomic aspects.
In the religious question, why is it important to be a vegetarian?
All the religions that deserve this name tell us that God is love and that religion means coming together and living love to the point where we become, merging with the love and will of God. As the philosopher Plotinus said, ‘the eye could only see the Sun because it assumed its miniature form’ — it is an analogy that demonstrates that if we want to get closer to the great love that is at the heart of this universe, we have to start by being a tiny love in this universe. universe. We have to assume this form of God, of love, even if in miniature. Vegetarianism is the natural expression of love, sensitivity, not inflicting unnecessary suffering on our lives. This is the most obvious aspect of vegetarianism that is directly associated with true religiosity — developing in you, albeit in miniature, divine love.
We must remember the great law of action and reaction (Divine Justice, or Karma): if we are in the world sowing cruelty and pain to animals, we will reap pain. That’s what we’re reaping: growing violence, aggression, increasing environmental instability, diseases that are emerging.
Do you think religion can help spread vegetarianism and love for animals, this feeling of protecting, defending animals?
Religion not only can, but should help to spread vegetarianism.. One of the things that I find most passionate about Dr. Ana Kingsford’s work is that she, as a Christian, realized the importance of rescuing this knowledge within the context of Christianity, knowledge that has been lost over the centuries. A text from her and her great co-worker Edward Maitland shows that vegetarianism was an integral part of true Christianity. He explains there that true Christianity is vegetarian. And not in the way that today, in the distorted way, they want to pass us off. The text is called Vegetarianism and the Bible, and it is on the Anna Kingsford website.
Religion not only can but should help to promote vegetarianism because the true religion is the one that makes us, albeit in miniature, mirrors of divine love. And vegetarianism is a natural expression of divine love.
At what point in Christianity was this idea of vegetarianism lost and why was it lost?
The history of Christianity is complex and full of conflict. We already find this conflict in Saint Paul’s letters: it shows Judeo-Christian communities that favored vegetarianism and others, within Christianity, that were not vegetarians.
These communities began to argue among themselves since that time and there are letters from Saint Paul wanting to harmonize them, indicating that they should not accuse each other. With these conflicts that already existed within Christianity, and by the time it became the official religion of the Roman Empire, it became corrupted. Christianity, since then, has been giving up essential things, and becoming influenced by vulgar politics, making concessions to the world and its dominant status quo, especially in Rome, and from there, imposing this degeneration by force.
Christianity has adapted to current reality.
It adapted itself in a degenerated way. And so we have what we call Christianity today, which is not true Christianity; it is a distorted and anti-Christian form. There remain today, from true Christianity, some sacred symbols and a few things still divine.
At this stage of becoming the religion of the Roman Empire, Christianity began to be used by politicians and priests in a distorted way, in conflict with the true prophets who were linked to the will and wisdom of God. These changes ended up excluding the fundamental knowledge of vegetarianism from Christianity.
Do you notice a greater awareness regarding the vegetarian option nowadays?
There is no doubt about that. It’s a palpable thing in the world. I think that even within Christianity we can observe this in a initial form.
To what do you attribute this advance?
I attribute it to the work of people who gave and give their lives for it. It’s always that way. Humanity’s advances always depend on the few who sacrifice themselves for it. All over the world there are people who give their time, their energy to promote vegetarianism. A movement to rescue a truer religiosity is taking place in our time, and vegetarianism appears naturally within this movement, although in an initial way. We need to advance a lot.
Many people say that energetically eating meat is bad for meditation, in making contact with your inner self. In your studies, did you find this?
It influences a lot. This is an ancient knowledge of mankind: in antiquity, the true mystics, the saints, the prophets already spoke of this. It’s nothing new. If there is anything new, it is this degeneration that happened. Eating meat heavily affects our psychic, psychic-spiritual capacity. I, as a student, have learned this from many sources, whether in the East or the West.
Within Christianity there is Good Friday, when you cannot eat red meat. It used to be Lent, a 40-day restriction. What was it like and what has it turned into?
These are remnants, this recognition of not eating meat is something left over. In Orthodox Christian communities, which separated from Rome many centuries ago, this knowledge is more explicit and fasting takes place throughout Lent — they don’t eat meat throughout Lent, but on Sunday they can. In Roman Catholicism, Good Friday is left, even so only in relation to red meat.
Why? What’s the argument?
The argument used is that during this period it is necessary to participate in the sacrifice of Christ, to combat gluttony, for example. Today, and for centuries, it is considered a penance. It’s a holdover from a way of saying: this is for the best, it should be this way. But the thing was so lost that for centuries it has been considered a sacrifice, a penance, not eating meat.
Being a vegetarian is just a preliminary foundation, the recognition of the importance of benevolence in our lives. For people who want to go deeper into true religious life, vegetarianism is a foundation, and these people need to move towards purer food. Dr. Ana Kingsford brings the knowledge that we should not only migrate to vegetarianism, but also to eat more and more raw foods in our diet, as they have tremendous importance for the psychic vitalization of our bodies. In order to become more psychically sensitive people, it would be very important that we eat more raw foods as much as possible.
What is the basis of Dr. Ana Kingsford’s defense for raw food?
She brings us this theme in some texts, with the limited resources that the time imposed. There is a text, which is on our website, which is called The Banquet of the Gods. This text is a dialogue between her and demigods. It is the report of a perception, of a psychic vision. In it she describes a banquet where the gods say that the feeding of people who want to get close to them, who want to advance in the more advanced stages of spiritual attainment, has to be basically raw food. She tells us that Ephaistos, the god of fire, is a destroyer, and that when passing through food, he leaves things dead, lifeless, with very harmful effects on health and on psycho-spiritual perception. Today, with scientific knowledge, we can go further. We can know, for example, that enzymes and many vitamins are destroyed by cooking, that many vitalizing properties of food are lost with a large increase in temperature.
Why are you dedicated to philosophy and religion? Why did you take this path in your life?
For a search for justice, to bring, especially to the most needy people, a well-being, a happiness not only in physical terms, but also a psychological and spiritual happiness, that is, a true inner peace.
In my search for solutions to the conflicts of excessive social inequality, I realized that the economic issue depends on the political issue, which depends on the philosophical issue, which depends on the religious issue. It’s like a “Domino game” where one inexorably influences the other.
Mr. Krishnamurti, that great thinker and prophet of the 20th century, asserted that religion is the foundation of any civilization. The final or ultimate questions and ideas — why we are here, what we came to do, what is the constitution of the human being, these deeper ideas, which design a purpose for our existence, are fundamental because they determine the rest of our existence. both individual and collective existences. If religion is the basis of any civilization, the great institutions of the world that are there are children of religious degeneration. This is a fact. So, if we want to have solutions to the world’s problems, we need to rescue philosophical and religious truth before anything else.
Religion is at the base of this social transformation.
When we deny religion, as the materialists try to do, we don’t give up metaphysical ideas, but we simply have a bogus, bad metaphysics. Still you need ideas that are beyond the physical. You cannot live without them, either individually or collectively.
In relation to animals, does animal rights also involve an awareness in this area, of equality, of equity?
Yes. It goes like that. If we are going to defend animals based on a materialistic philosophy we end up making nonsense. A religious philosophy is like a map that guides our lives. If you have a bad map, you will go the wrong way. If you have a good map, you still have a chance of not getting there, because the road is still difficult, full of challenges. But if you don’t even have a decent map, how are you going to get there? There’s no chance there. The world is oriented today using very wrong maps, both in the religious field and in the socio-political field.
Within philosophy and religion, ethics is very present, it is at the heart. Ethically speaking, it doesn’t seem right for an animal like a cat and dog to be treated with care and another animal to be tortured, murdered. How do people resolve this in their religions to justify these attitudes, people who live within a certain religious ethic?
It is not resolved. They live their lives with this incongruity, this nonsense, even in the case of so-called religious people. In one department of life you believe in one thing, in another you believe in something else. One day it acts one way, another day it acts in another way. In one place it acts one way, at work one way, at home another, and still in a different way at church. People’s lives are full of inconsistencies because the philosophy that governs their lives is deficient, wrong. That is why this work of seeking improvements, of seeking greater truth, more light, in the philosophical and religious field is very important.
You created Dr. Kingsford’s website (http://www.annakingsford.com/) to disseminate her work. What are the future plans within the objective of projecting this message?
The work of spreading and continuing the message of these prophets is a vast one. The goals of the “New” Gospel of Interpretation (as Kingsford and Maitland called this message) are as vast as “the opening of the world’s Bibles”, “to raise the level of the religious ideal, taking it from the external and physical plane to the inner and spiritual plane, and thus defeat the domination of materialism over the moral life”, or even, “the restoration of true Christianity, esoteric and spiritual”.
Today, what we have planned is to continue translating the main works of Kingsford and Maitland, to write and publish works, above all to present this message, and also to develop videos, hold meetings and lectures.
We are completing the translation of Anna Kingsford’s text on The Credo of Christendom, which will soon be on the website. We are also working on a work on Buddhist Christianity, in Portuguese initially, (The Wheel and the Cross: An Introduction to Buddhist Christianity), as these prophets taught us that Buddhism and Christianity are traditions that were born to complete each other, as two aspects of the same great gospel, truly catholic, that is, universal.
As resources are needed to do this more broadly, we are developing some projects that aim, among other things, to provide us with more resources for this work in the future. One of these projects is the planting of trees. This project aims both to generate resources and transform this farm into a center for environmental education, as well as a retreat, for peace and dissemination of spiritual forces. It is called Fazenda São Columbano, Roda e Cruz (Saint Columban Wheel and Cross Farm). It is located near Brasília, the brazilian capital, in the Federal District, next to the Fundamental Stone monument. [Summary of interview published in Revista dos Vegetarianos (June, 2009). Year 3, Number 32, pp. 18-20]