Let me make an argument about individualism, rigid egoic boundaries, and hence Jaynesian consciousness. But I’ll come at it from a less typical angle. I’ve been reading much about diet, nutrition, and health. There are significant links between what we eat and so much else: gut health, hormonal regulation, immune system, and neurocognitive functioning. There are multiple pathways, one of which is direct, connecting the gut and the brain. The gut is sometimes called the second brain, but in evolutionary terms it is the first brain. To demonstrate one example of a connection, many are beginning to refer to Alzheimer’s as type 3 diabetes, and dietary interventions have reversed symptoms in clinical studies. Also, microbes and parasites have been shown to influence our neurocognition and psychology, even altering personality traits and behavior (e.g., toxoplasma gondii).
One possibility to consider is the role of exorphins that are addictive and can be blocked in the same way as opioids. Exorphin, in fact, means external morphine-like substance, in the way that endorphin means indwelling morphine-like substance. Exorphins are found in milk and wheat. Milk, in particular, stands out. Even though exorphins are found in other foods, it’s been argued that they are insignificant because they theoretically can’t pass through the gut barrier, much less the blood-brain barrier. Yet exorphins have been measured elsewhere in the human body. One explanation is gut permeability that can be caused by many factors such as stress but also by milk. The purpose of milk is to get nutrients into the calf and this is done by widening the space in gut surface to allow more nutrients through the protective barrier. Exorphins get in as well and create a pleasurable experience to motivate the calf to drink more. Along with exorphins, grains and dairy also contain dopaminergic peptides, and dopamine is the other major addictive substance. It feels good to consume dairy as with wheat, whether you’re a calf or a human, and so one wants more.
Addiction, of food or drugs or anything else, is a powerful force. And it is complex in what it affects, not only physiologically and psychologically but also on a social level. Johann Hari offers a great analysis in Chasing the Scream. He makes the case that addiction is largely about isolation and that the addict is the ultimate individual. It stands out to me that addiction and addictive substances have increased over civilization. Growing of poppies, sugar, etc came later on in civilization, as did the production of beer and wine (by the way, alcohol releases endorphins, sugar causes a serotonin high, and both activate the hedonic pathway). Also, grain and dairy were slow to catch on, as a large part of the diet. Until recent centuries, most populations remained dependent on animal foods, including wild game. Americans, for example, ate large amounts of meat, butter, and lard from the colonial era through the 19th century. In 1900, Americans on average were only getting 10% of carbs as part of their diet and sugar was minimal.
Another factor to consider is that low-carb diets can alter how the body and brain functions. That is even more true if combined with intermittent fasting and restricted eating times that would have been more common in the past. Taken together, earlier humans would have spent more time in ketosis (fat-burning mode, as opposed to glucose-burning) which dramatically affects human biology. The further one goes back in history the greater amount of time people probably spent in ketosis. One difference with ketosis is cravings and food addictions disappear. It’s a non-addictive or maybe even anti-addictive state of mind. Many hunter-gatherer tribes can go days without eating and it doesn’t appear to bother them, and that is typical of ketosis. This was also observed of Mongol warriors who could ride and fight for days on end without tiring or needing to stop for food. What is also different about hunter-gatherers and similar traditional societies is how communal they are or were and how more expansive their identities in belonging to a group. Anthropological research shows how hunter-gatherers often have a sense of personal space that extends into the environment around them. What if that isn’t merely cultural but something to do with how their bodies and brains operate? Maybe diet even plays a role. Hold that thought for a moment.
Now go back to the two staples of the modern diet, grains and dairy. Besides exorphins and dopaminergic substances, they also have high levels of glutamate, as part of gluten and casein respectively. Dr. Katherine Reid is a biochemist whose daughter was diagnosed with autism and it was severe. She went into research mode and experimented with supplementation and then diet. Many things seemed to help, but the greatest result came from restriction of glutamate, a difficult challenge as it is a common food additive. This requires going on a largely whole foods diet, that is to say eliminating processed foods. But when dealing with a serious issue, it is worth the effort. Dr. Reid’s daughter showed immense improvement to such a degree that she was kicked out of the special needs school. After being on this diet for a while, she socialized and communicated normally like any other child, something she was previously incapable of. Keep in mind that glutamate is necessary as a foundational neurotransmitter in modulating communication between the gut and brain. But typically we only get small amounts of it, as opposed to the large doses found in the modern diet.
Glutamate is also implicated in schizophrenia: “The most intriguing evidence came when the researchers gave germ-free mice fecal transplants from the schizophrenic patients. They found that “the mice behaved in a way that is reminiscent of the behavior of people with schizophrenia,” said ,Julio Licinio, who co-led the new work with Wong, his research partner and spouse. Mice given fecal transplants from healthy controls behaved normally. “The brains of the animals given microbes from patients with schizophrenia also showed changes in glutamate, a neurotransmitter that is thought to be dysregulated in schizophrenia,” he added. The discovery shows how altering the gut can influence an animals behavior” (Roni Dengler, Researchers Find Further Evidence That Schizophrenia is Connected to Our Guts; reporting on Peng Zheng et al, The gut microbiome from patients with schizophrenia modulates the glutamate-glutamine-GABA cycle and schizophrenia-relevant behaviors in mice, Science Advances journal). And glutamate is involved in other conditions as well, such as in relation to GABA: “But how do microbes in the gut affect [epileptic] seizures that occur in the brain? Researchers found that the microbe-mediated effects of the Ketogenic Diet decreased levels of enzymes required to produce the excitatory neurotransmitter glutamate. In turn, this increased the relative abundance of the inhibitory neurotransmitter GABA. Taken together, these results show that the microbe-mediated effects of the Ketogenic Diet have a direct effect on neural activity, further strengthening support for the emerging concept of the ‘gut-brain’ axis.” (Jason Bush, Important Ketogenic Diet Benefit is Dependent on the Gut Microbiome). Glutamate is one neurotransmitter among many that can be affected in a similar manner; e.g., serotonin is also produced in the gut.
That reminds me of propionate, a short chain fatty acid. It is another substance normally taken in at a low level. Certain foods, including grains and dairy, contain it. The problem is that, as a useful preservative, it has been generously added to the food supply. Research on rodents shows injecting them with propionate causes autistic-like behaviors. And other rodent studies show how this stunts learning ability and causes repetitive behavior (both related to the autistic demand for the familiar), as too much propionate entrenches mental patterns through the mechanism that gut microbes use to communicate to the brain how to return to a needed food source. Autistics, along with cravings for propionate-containing foods, tend to have larger populations of a particular gut microbe that produces propionate. In killing microbes, this might be why antibiotics can help with autism. But in the case of depression, it is associated instead with the lack of certain microbes that produce butyrate, another important substance that also is found in certain foods (Mireia Valles-Colomer et al, The neuroactive potential of the human gut microbiota in quality of life and depression). Depending on the specific gut dysbiosis, diverse neurocognitive conditions can result. And in affecting the microbiome, changes in autism can be achieved through a ketogenic diet, reducing the microbiome (similar to an antibiotic) — this presumably takes care of the problematic microbes and readjusts the gut from dysbiosis to a healthier balance.
As with proprionate, exorphins injected into rats will likewise elicit autistic-like behaviors. By two different pathways, the body produces exorphins and proprionate from the consumption of grains and dairy, the former from the breakdown of proteins and the latter produced by gut bacteria in the breakdown of some grains and refined carbohydrates (combined with the proprionate used as a food additive; added to other foods as well and also, at least in rodents, artificial sweeteners increase propionate levels). This is part of the explanation for why many autistics have responded well to low-carb ketosis, specifically paleo diets that restrict both wheat and dairy, but ketones themselves play a role in using the same transporters as propionate and so block their buildup in cells and, of course, ketones offer a different energy source for cells as a replacement for glucose which alters how cells function, specifically neurocognitive functioning and its attendant psychological effects.
What stands out to me about autism is how isolating it is. The repetitive behavior and focus on objects resonates with extreme addiction. Both conditions block normal human relating and create an obsessive mindset that, in the most most extreme forms, blocks out all else. I wonder if all of us moderns are simply expressing milder varieties of this biological and neurological phenomenon. And this might be the underpinning of our hyper-individualistic society, with the earliest precursors showing up in the Axial Age following what Julian Jaynes hypothesized as the breakdown of the much more other-oriented bicameral mind. What if our egoic individuality is the result of our food system, as part of the civilizational project of mass agriculture?
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Mongolian Diet and Fasting
For anyone who is curious to learn more, the original point of interest for me was a quote by Jack Weatherford in his book Genghis Khan and the Making of the Modern World: “The Chinese noted with surprise and disgust the ability of the Mongol warriors to survive on little food and water for long periods; according to one, the entire army could camp without a single puff of smoke since they needed no fires to cook. Compared to the Jurched soldiers, the Mongols were much healthier and stronger. The Mongols consumed a steady diet of meat, milk, yogurt, and other diary products, and they fought men who lived on gruel made from various grains. The grain diet of the peasant warriors stunted their bones, rotted their teeth, and left them weak and prone to disease. In contrast, the poorest Mongol soldier ate mostly protein, thereby giving him strong teeth and bones. Unlike the Jurched soldiers, who were dependent on a heavy carbohydrate diet, the Mongols could more easily go a day or two without food.” By the way, that biography was written by an anthropologist who lived among and studied the Mongols for years. It is about the historical Mongols, but filtered through the direct experience of still existing Mongol people who have maintained a traditional diet and lifestyle longer than most other populations. It isn’t only that their diet was ketogenic because of being low-carb but also because it involved fasting.
From Mongolia Volume 1 The Tangut Country, and the Solitudes of Northernin (1876), Nikolaĭ Mikhaĭlovich Przhevalʹskiĭ writes in the second note on p. 65 under the section Calendar and Year-Cycle: “On the New Year’s Day, or White Feast of the Mongols, see ‘Marco Polo’, 2nd ed. i. p. 376-378, and ii. p. 543. The monthly fetival days, properly for the Lamas days of fasting and worship, seem to differ locally. See note in same work, i. p. 224, and on the Year-cycle, i. p. 435.” This is alluded to in another text, in describing that such things as fasting were the norm of that time: “It is well known that both medieval European and traditional Mongolian cultures emphasized the importance of eating and drinking. In premodern societies these activities played a much more significant role in social intercourse as well as in religious rituals (e.g., in sacrificing and fasting) than nowadays” (Antti Ruotsala, Europeans and Mongols in the middle of the thirteenth century, 2001). A science journalist trained in biology, Dyna Rochmyaningsih, also mentions this: “As a spiritual practice, fasting has been employed by many religious groups since ancient times. Historically, ancient Egyptians, Greeks, Babylonians, and Mongolians believed that fasting was a healthy ritual that could detoxify the body and purify the mind” (Fasting and the Human Mind).
Mongol shamans and priests fasted, no different than in so many other religions, but so did other Mongols — more from Przhevalʹskiĭ’s 1876 account showing the standard feast and fast cycle of many traditional ketogenic diets: “The gluttony of this people exceeds all description. A Mongol will eat more than ten pounds of meat at one sitting, but some have been known to devour an average-sized sheep in twenty-four hours! On a journey, when provisions are economized, a leg of mutton is the ordinary daily ration for one man, and although he can live for days without food, yet, when once he gets it, he will eat enough for seven” (see more quoted material in Diet of Mongolia). Fasting was also noted of earlier Mongols, such as Genghis Khan: “In the spring of 2011, Jenghis Khan summoned his fighting forces […] For three days he fasted, neither eating nor drinking, but holding converse with the gods. On the fourth day the Khakan emerged from his tent and announced to the exultant multitude that Heaven had bestowed on him the boon of victory” (Michael Prawdin, The Mongol Empire, 1967). Even before he became Khan, this was his practice as was common among the Mongols, such that it became a communal ritual for the warriors:
“When he was still known as Temujin, without tribe and seeking to retake his kidnapped wife, Genghis Khan went to Burkhan Khaldun to pray. He stripped off his weapons, belt, and hat – the symbols of a man’s power and stature – and bowed to the sun, sky, and mountain, first offering thanks for their constancy and for the people and circumstances that sustained his life. Then, he prayed and fasted, contemplating his situation and formulating a strategy. It was only after days in prayer that he descended from the mountain with a clear purpose and plan that would result in his first victory in battle. When he was elected Khan of Khans, he again retreated into the mountains to seek blessing and guidance. Before every campaign against neighboring tribes and kingdoms, he would spend days in Burhkhan Khandun, fasting and praying. By then, the people of his tribe had joined in on his ritual at the foot of the mountain, waiting his return” (Dr. Hyun Jin Preston Moon, Genghis Khan and His Personal Standard of Leadership).
As an interesting side note, the Mongol population have been studied to some extent in one area of relevance. In Down’s Anomaly (1976), Smith et al writes that, “The initial decrease in the fasting blood sugar was greater than that usually considered normal and the return to fasting blood sugar level was slow. The results suggested increased sensitivity to insulin. Benda reported the initial drop in fating blood sugar to be normal but the absolute blood sugar level after 2 hours was lower for mongols than for controls.” That is probably the result of a traditional low-carb diet that had been maintained continuously since before history. For some further context, I noticed some discusion about the Mongolian keto diet (Reddit, r/keto, TIL that Ghenghis Khan and his Mongol Army ate a mostly keto based diet, consisting of lots of milk and cheese. The Mongols were specially adapted genetically to digest the lactase in milk and this made them easier to feed.) that was inspired by the scientific documentary “The Evolution of Us” (presently available on Netflix and elsewhere).
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3/30/19 – An additional comment: I briefly mentioned sugar, that it causes a serotonin high and activates the hedonic pathway. I also noted that it was late in civilization when sources of sugar were cultivated and, I could add, even later when sugar became cheap enough to be common. Even into the 1800s, sugar was minimal and still often considered more as medicine than food.
To extend this thought, it isn’t only sugar in general but specific forms of it. Fructose, in particular, has become widespread because of United States government subsidizing corn agriculture which has created a greater corn yield that humans can consume. So, what doesn’t get fed to animals or turned into ethanol, mostly is made into high fructose corn syrup and then added into almost every processed food and beverage imaginable.
Fructose is not like other sugars. This was important for early hominid survival and so shaped human evolution. It might have played a role in fasting and feasting. In 100 Million Years of Food, Stephen Le writes that, “Many hypotheses regarding the function of uric acid have been proposed. One suggestion is that uric acid helped our primate ancestors store fat, particularly after eating fruit. It’s true that consumption of fructose induces production of uric acid, and uric acid accentuates the fat-accumulating effects of fructose. Our ancestors, when they stumbled on fruiting trees, could gorge until their fat stores were pleasantly plump and then survive for a few weeks until the next bounty of fruit was available” (p. 42).
That makes sense to me, but he goes on to argue against this possible explanation. “The problem with this theory is that it does not explain why only primates have this peculiar trait of triggering fat storage via uric acid. After all, bears, squirrels, and other mammals store fat without using uric acid as a trigger.” This is where Le’s knowledge is lacking for he never discusses ketosis that has been centrally important for humans unlike other animals. If uric acid increases fat production, that would be helpful for fattening up for the next starvation period when the body returned to ketosis. So, it would be a regular switching back and forth between formation of uric acid that stores fat and formation of ketones that burns fat.
That is fine and dandy under natural conditions. Excess fructose, however, is a whole other matter. It has been strongly associated with metabolic syndrome. One pathway of causation is that increased production of uric acid. This can lead to gout but other things as well. It’s a mixed bag. “While it’s true that higher levels of uric acid have been found to protect against brain damage from Alzheimer’s, Parkinson’s, and multiple sclerosis, high uric acid unfortunately increases the risk of brain stroke and poor brain function” (p. 43).
The potential side effects of uric acid overdose are related to other problems I’ve discussed in relation to the agricultural mind. “A recent study also observed that high uric acid levels are associated with greater excitement-seeking and impulsivity, which the researchers noted may be linked to attention deficit hyperactivity disorder (ADHD)” (p. 43). The problems of sugar go far beyond mere physical disease. It’s one more factor in the drastic transformation of the human mind.
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4/2/19 – More info: There are certain animal fats, the omega-3 fatty acids EPA and DHA, that are essential to human health. These were abundant in the hunter-gatherer diet. But over the history of agriculture, they have become less common.
This is associated with psychiatric disorders and general neurocognitive problems, including those already mentioned above in the post. Agriculture and industrialization have replaced these healthy oils with overly processed oils that are high in linoleic acid (LA), an omega-6 fatty acids. LA interferes with the body’s use of omega-3 fatty acids.
The Brain Needs Animal Fat
by Georgia Ede
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6/13/19 – About the bicameral mind, I saw some other evidence for it in relationship to fasting. In the following quote, it is described that after ten days of fasting ancient humans would experience spirits. One thing for certain is that one can be fully in ketosis in three days. This would be true even if it wasn’t total fasting, as the caloric restriction would achieve the same end.
The author, Michael Carr, doesn’t think fasting was the cause of the spirit visions, but he doesn’t explain the reason(s) for his doubt. There is a long history of fasting used to achieve this intended outcome. If fasting was ineffective for this purpose, why has nearly every known traditional society for millennia used such methods? These people knew what they were doing.
By the way, imbibing alcohol after the fast would really knock someone into an altered state. The body becomes even more sensitive to alcohol when in ketogenic state during fasting. Combine this altered state with ritual, setting, cultural expectation, and archaic authorization. I don’t have any doubt that spirit visions could easily be induced.
Reflections on the Dawn of Consciousness
ed. by Marcel Kuijsten
Kindle Location 5699-5718
The Shi ‘Corpse/ Personator’ Ceremony in Early China
by Michael Carr
“Ritual Fasts and Spirit Visions in the Liji” 37 examined how the “Record of Rites” describes zhai 齋 ‘ritual fasting’ that supposedly resulted in seeing and hearing the dead. This text describes preparations for an ancestral sacrifice that included divination for a suitable day, ablution, contemplation, and a fasting ritual with seven days of sanzhai 散 齋 ‘relaxed fasting; vegetarian diet; abstinence (esp. from sex, meat, or wine)’ followed by three days of zhizhai 致 齋 ‘strict fasting; diet of grains (esp. gruel) and water’.
Devoted fasting is inside; relaxed fasting is outside. During fast-days, one thinks about their [the ancestor’s] lifestyle, their jokes, their aspirations, their pleasures, and their affections. [After] fasting three days, then one sees those [spirits] for whom one fasted. On the day of the sacrifice, when one enters the temple, apparently one must see them at the spirit-tablet. When one returns to go out the door [after making sacrifices], solemnly one must hear sounds of their appearance. When one goes out the door and listens, emotionally one must hear sounds of their sighing breath. 38
This context unequivocally uses biyou 必 有 ‘must be/ have; necessarily/ certainly have’ to describe events within the ancestral temple; the faster 必 有 見 “must have sight of, must see” and 必 有 聞 “must have hearing of, must hear” the deceased parent. Did 10 days of ritual fasting and mournful meditation necessarily cause visions or hallucinations? Perhaps the explanation is extreme or total fasting, except that several Liji passages specifically warn against any excessive fasts that could harm the faster’s health or sense perceptions. 39 Perhaps the explanation is inebriation from drinking sacrificial jiu 酒 ‘( millet) wine; alcohol’ after a 10-day fast. Based on measurements of bronze vessels and another Liji passage describing a shi personator drinking nine cups of wine, 40 York University professor of religious studies Jordan Paper calculates an alcohol equivalence of “between 5 and 8 bar shots of eighty-proof liquor.” 41 On the other hand, perhaps the best explanation is the bicameral hypothesis, which provides a far wider-reaching rationale for Chinese ritual hallucinations and personation of the dead.