Through examinations of human dentures, evidence suggests humans are herbivores due to the flatness of our teeth and therefore unable to tear apart flesh. One could argue: As humans we have cooking instruments to cut-up meat and have the ability to use fire to cook it and that consequently kills the bacteria that exist in meat before consumption. From this a fundamental question arises: How does the human body digest food? At this theoretical level a simple mathematical application below shall apply.
To take a food (x) and hygiene perspective, it is clear, optimum infestation for any food is at 37o C which is the same as the body temperature, we also know that feces (y) are full of bacteria, so by simply putting the two facts together, and with the existence of yeast in the mouth and stomach taken into consideration, one would come to the conclusion: foods ferment in the stomach. So the result of this fermentation, whether it produces good microorganisms or bad microorganisms is dependent on the input. Consequently, a surplus of bad microorganisms or proteins could mean complications in the gastro-intestinal system, the cardiovascular system, or the musculoskeleto system. So to name a few that relates to the consumption of vitamin C.
Let's for a moment speak of our animal friends: cats and dogs, their body temperatures are between 37.7C - 39C, so it is too hot for the level of infestation in the human body to exist in their bodies, but they do have shorter life span due to a higher body temperature in comparison to humans. Now on the polar opposite we have the snakes -- a type of animal with a lower body temperature -- and again the environment here does not quite provide the same environment the human body do for infestation. So the body temperature is the most likely reason why cats, dogs and snakes can consume meat and not present similar illnesses to humans. And thus, if we are to endure the extreme of either polars the body would eventually cease to operate due to, among other factors, the insufficient oxidation of fat, protein, carbohydrate, etc., as demonstrated by the two references in the section below.
As humans we succumb to many diseases and often it correlates directly to our lifestyle, e.g. binge drinking, drugs, etc. But to suggest not living the natural way of life will result in a painful death is yet to be definitive, though cows have been known to succumb to mad cow disease through being fed feeds which contained animal products.
Most people would have the perception that herbivorism is a favourite among dieters. Although true in many ways, it can also be good for those who wish to gain weight healthily, and a few recipes in the recipes section should send one in the right direction and more will be added in due course.
And while it is forbidden in medical theology to give people immortality, it is not forbidden to offer humanity The Natural Way of Life. This is not meant to be a Trojan horse to some religious views, but instead the science that will guide humanity, and is the underlying similarity to all religions.
So to conclude on the historical background, there have been reports to suggest that if a patient had been ill and is recovering their recovery rate at a cellular level would likely to recover quicker if the patient is on a vegetarian diet. And The Peach Garden Fund aims to put a conclusion to this through scientific means in the medium term.
NB: The title of this section derived from Existentialism, a 19th century philosophical school of thoughts which dictated: We and everything in the universe are connected in a meaningful existence, or the opposite, where nothing connects nor meaningful.
The Peach Garden Fund takes a teleological view of existentialism where: All things in the universe are connected and that even when things don't turn out right, it does not mean that the universe is punishing us, quite the contrary, the universe is in fact helping to guide us in the right direction, though man often veer from this due to fear and anger. Through Herbivorism, the aim is to sway towards passiveness to create the balance between being too inhibited and too uninhibited, thus prevents shadows - borne from fear and anger - being able to set upon the individual's personality in both internal and external contexts and live the life of meaningful connections.
