回想當年，是什麼動機促使我瘋狂的寫作？又是什麼力量讓靈感源源不絕？

起初，是那份被我後來定義為「生物設定」的領悟；其次，則是人類長期拒絕面對的「熟食後遺症」。

那是我早期文章的重點，因為「身體之道」讓我徹底開了眼界，也因為「消化的負擔」讓我理解了提早老化的根源。

可以說，那是一種被感動推動的靈感流動，而我在那份感動中加入了責任。

在此之前，我的生活只是順著環境的示範，大家怎麼吃、怎麼活，我就怎麼跟著做。

直到我讓身體休耕七天，才徹底覺悟。

 

幾乎沒有人會在閒話家常中提起「生物設定」，為什麼？因為那會觸碰到太多行為上的衝突。

我們在文明的進階設定裡，漸漸遠離了身體的原始設定，「熟食」議題也遭遇同樣的困境。

我看到人們對熟食的上癮，他們因此對斷食無感，對減少熟食攝取的建議刻意迴避。

但我深知，熟食是一個無法被逃避的重大議題，它的重要性不會因沉默而降低。熟食的問題不在於添加物，也不在於烹調方式，而在於：食物失去了生命。

 

食物與人的關係，大多被簡化為「好不好吃」與「有沒有營養」。然而，當我們讓大腦交出判斷權，交給身體評估，身體會直接回覆：「錯了。」

因為「食物的生命」應當被放在最優先，而非只是營養的計算。其次，才是身體有沒有得到足夠的「暫停消化」時間。

人類的思考與身體不同頻，這放諸四海皆準。當人類的思考又與醫療邏輯共振，「身體的頹勢」便幾乎註定發生。

分析這個頹勢的起點，「熟食」不期然的浮上檯面；「消化」成了身體最深的申訴，而身體的聲音與立場，卻長期被大腦刻意忽視。

嚴格來說，身體的聲音背後，還有細菌的聲音。兩者立場一致：希望身體這座大自然能回歸原始設定。

但每當我們坐在餐桌前，看見一道道精緻菜餚，這一切的願望便被推翻。

 

研究人類過度飲食的學者，大多把焦點放在添加物與烹調方式。然而，從斷食的經驗中，我們看到不同的方向：

身體並不在乎廚房的細節，身體只在乎是否有足夠的時間停止消化工程。

「身體處理食物就無法處理廢物」這個觀點，不容易被一般人理解。唯有透過斷食的實證，才能反推熟食帶來的囤積效應。

拒絕斷食的人，往往也無法理解身體的處境。

被動是身體的現況，身體無法自行決定，則是飲食文明下的宿命。被迫堆積來自食物與情緒的毒素，是身體最難承受的頹勢。

 

透過斷食與身體的對話，我們才真正明白：進食與斷食之間，必須取得平衡。

身體的結構能處理熟食，但我們必須思考：如何在保留熟食的前提下，仍讓身體獲得喘息的空間。

回顧斷食的歷史，「間歇性斷食」曾風靡全球，百家爭鳴。直到「限食飲食」的名稱出現，我將它重新詮釋為：「吃熟食的態度」。

身體並不自私，它願意承擔熟食的代價。但它希望我們的大腦也不自私，可以留給它足夠的時間與空間，讓它不處理食物，而能處理廢物。

這是「身體自主權」的啟示：愛自己，得先愛身體；做自己，得先讓身體做它自己。

 

我從身體的視角看人，最明顯的差異在臉上。仔細觀察每一張成年人的臉，你會發現那些斑點與暗沉，正是熟食文明的延伸。

臉上的痕跡代表囤積，而清除囤積，是「生物設定」的要項。身體做不到，並非它沒有能力，而是它沒有機會。

若你在電梯裡聞到人的體味，不是香水味，而是身體的氣味，那就是熟食的氣味。

在汽車、公車、捷運、會議室裡，這味道無處不在。

身體具備誠意，也具備清理廢物的能力。深入斷食的人最能體會那份誠意，當廢物終於被大量排出，身體用行動回應了我們的努力。

然而，現代人對身體最缺乏誠意的行為，是那再平常不過的習慣：「時間到了就吃。」

那一刻，你可能根本不餓，身體正在低語：「我不需要食物。」

 

「吃熟食的態度」，是人類逆轉身體頹勢的行動章程。這份章程需要被系統性的學習、被動機喚醒，因為它攸關生命的品質。

病痛是果，囤積是因；囤積是果，三餐是因；三餐是果，熟食是因。

生活在熟食文明中的你我，有必要在這條因果鏈中重新檢視自己：不該吃的時候吃，該睡的時候不睡，這些才是疾病的真正根源。

藥物處理不了不尊重身體的行為，除斑除不掉身體的囤積，香水也掩不住身體的氣味。

我們需要重新建立一種尊重身體的態度：把時間軸攤開，讓身體擁有屬於它的時間。這是斷食的基本動機，也是養生的真正本質。

 

（我們大多數人都是隨波逐流的過日子—生活發生什麼，我們就跟著發生什麼。而真正的滿足，來自於有意識的活出自己的人生。）

 

The Attitude Toward Cooked Food

Looking back, what was it that once drove me to write so relentlessly?
What sustained that unstoppable flow of inspiration?
It began with a realization I later defined as “biological programming.”
Then came another—one that most humans refuse to confront: the aftereffects of cooked food.

Those two insights became the focus of my early writings.
Through the Way of the Body, my eyes were opened completely.
Through the burden of digestion, I understood the roots of premature aging.
You could say that my inspiration was fueled by emotion—but I added responsibility to that emotion.
Before that awakening, I simply followed what the environment demonstrated: I ate as everyone ate, lived as everyone lived—until the day I let my body rest for seven days, and finally understood.

Hardly anyone speaks about biological programming in casual conversation. Why?
Because it disrupts too many convenient habits.
Within the “advanced settings” of civilization, we have drifted far from the body’s original design—and the issue of cooked food suffers the same fate.
I have seen people addicted to cooked food.
They feel nothing toward fasting, and deliberately avoid any suggestion to reduce their intake of it.
Yet I know: this topic cannot be escaped. Its importance does not diminish with silence.
The problem with cooked food is not the additives, nor the method of cooking—it is that the food has lost its life.

The relationship between food and human beings has been reduced to two questions: Does it taste good? and Is it nutritious?
But if we let the mind hand over its judgment and allow the body to evaluate instead, the body answers clearly: “You’re wrong.”
Because the life of food must come first—before any calculation of nutrients.
And second, the body must be given sufficient time off from digestion.

Human thought operates on a different frequency than the body, and this is true everywhere.
When human thinking resonates with medical logic, the decline of the body becomes almost inevitable.
If we trace that decline to its origin, cooked food surfaces as the prime suspect.
Digestion becomes the body’s deepest complaint—yet its voice and position are long ignored by the mind.
Behind the body’s voice lies another: the voice of bacteria.
They share the same stance—hoping that the ecosystem of the body might return to its original setting.
But the moment we sit before a table of exquisite dishes, that wish is overturned.

Researchers of overeating often focus on additives and cooking methods.
But through the practice of fasting, another truth emerges:
The body does not care about the kitchen’s details—it only cares whether it has enough time to stop digesting.
The idea that “when the body processes food, it cannot process waste” is not easy for most people to grasp.
Only through the lived experience of fasting can one reverse-engineer the accumulating effects of cooked food.
Those who refuse to fast often fail to understand the body’s predicament.
Passivity becomes its condition; lack of autonomy, its fate.
Forced to store the toxins of both food and emotion—the body bears the burden of civilization’s decline.

Through fasting, we finally learn: eating and fasting must exist in balance.
The body is capable of processing cooked food, but we must ask—
How can we preserve cooked food and still allow the body to breathe?
Looking back at fasting’s history, intermittent fasting once swept the world, under countless names and variations.
Later came the term restricted eating, which I redefined simply as: “the attitude toward cooked food.”

The body is not selfish—it accepts the cost of cooked food.
It only hopes that our mind, too, will not be selfish—
that we will grant it enough time and space to stop processing food, so it can process waste instead.
This is the revelation of bodily autonomy:
To love yourself, you must first love your body.
To be yourself, you must first let your body be itself.

When I observe people from the body’s perspective, the difference is most visible on their faces.
Look closely at the faces of adults—their spots and dullness are the extensions of the cooked-food civilization.
The marks on the skin represent accumulation.
To clear accumulation is part of the body’s original programming.
The body does not fail because it lacks ability, but because it lacks opportunity.

If you’ve ever smelled a person’s scent in an elevator—not perfume, but the scent of the body itself—
that is the smell of cooked food.
It lingers in cars, buses, subways, and meeting rooms.
The body, however, is sincere. It has both the willingness and the power to cleanse itself.
Those who have fasted deeply know this sincerity well—when waste is finally expelled, the body responds to our effort with gratitude.
Yet the most insincere behavior modern humans show toward their bodies is perhaps the simplest habit of all: “eating because it’s time.”
In that moment, you may not even be hungry.
The body is whispering: “I don’t need food.”

“The Attitude Toward Cooked Food” is a manifesto for reversing the body’s decline.
It must be learned systematically, awakened by intention, for it directly concerns the quality of life itself.
Illness is the fruit, accumulation the seed;
Accumulation is the fruit, three meals the seed;
Three meals are the fruit, cooked food the seed.

Living within a cooked-food civilization, we must reexamine this chain of cause and effect:
Eating when we shouldn’t, staying awake when we should rest—these are the true origins of disease.
No medicine can cure the behavior of disrespecting the body.
No cosmetic can erase internal accumulation.
No perfume can conceal the body’s odor.

We must rebuild an attitude of respect toward the body:
To lay open the timeline, to give the body time that truly belongs to it.
This is the motivation behind fasting—and the true essence of health cultivation.