Minggu, 13 Desember 2009

Food For Life Global!

To learn more about Food For Life global, and to participate, click here for their website.

Food for Life projects span the globe and all have unique local aims and objectives. However, all Food for Life projects will have the following underlying aims and objectives as part of their overall strategy.

  • Welfare: To provide karma-free vegan or vegetarian meals to the disadvantaged, malnourished and victims of disaster (natural or manmade), wherever there is a need in the world.

  • Education: To establish Food for Life Education centers throughout the world. These centers will provide free or inexpensive karma-free vegetarian meals, counseling, yoga, and living skills training as taught in the Vedic tradition.

  • Youth Development: To establish Rural Academies for Youth (“Food for Life R.A.Y. of Hope"), whereby people from the ages of 16-25 are trained in bhakti yoga, cow protection, and sustainable agriculture, centered on spiritual values as taught in the Vedic tradition.

  • Non-Violence: To reduce the amount of animals slaughtered for food, by giving as many people as possible the higher taste of karma-free vegetarian food.

  • Hospitality: To revive the ancient Vedic culture of hospitality, and to teach people by example, that there is spiritual equality among all beings.

FOOD FOR LIFE Global is a nonprofit 501(c)(3) charitable organization registered in the State of Maryland, USA. Food for Life Global is the international headquarters for Food for Life - the world´s largest vegan/vegetarian food relief. Food for Life Global is funded mainly by member donations and corporate grants.

Sabtu, 12 Desember 2009

Science and Religion

From Dandavats

SCIENCE AND RELIGION
(Dr. J. Chakrabarty, Florida State University)

At the outset, I would like to apologize to the discerning reader for using an absurd title, which implies that science and religion are mutually exclusive areas, while in actual fact they are two different aspects of one and the same reality. In modern times, there is a common tendency to regard physical science as constituting the entire field of scientific knowledge, and to dismiss anything that falls outside its limited domain as unscientific.

This deplorable tendency of identifying a part for the whole betrays a frame of mind that is contrary to what is considered as scientific The main purpose of writing this article is to point out the need to include spiritual science as an integral part of a much broader field of scientific knowledge, and to indicate an appropriate means of achieving possible reconciliation between the two conflicting schools of thought.

According to the spiritually rich Vedic tradition, which is also the oldest religious and cultural tradition of mankind, every aspect of the secular or spiritual knowledge is one
of numerous manifestations of an eternal and omnipotent reality which the ancient seers designated as Brahman, our aim of life being to realize our oneness with this reality. It is therefore essential for us to make use of our secular knowledge in a manner that will help us to move toward this goal without hindrances.

The spectacular advancement of physical science, which has helped us to understand the mode of working of Nature, offers us a unique opportunity to achieve this, provided we choose to utilize the results of physical science for the benefit of mankind. This is precisely where the spiritual science comes in to our rescue. The object of a genuine religion is therefore to complement the knowledge of physical science by providing it with a spiritual counterpart, to enable us to make the right decision and act accordingly.

Consequently, a true religion must be equipped with all the essential features of being thoroughly scientific on spiritual matters, and should not be based on a mere faith that cannot be justified by critical reasoning. Similarly, a worthy follower of physical science should have a frame of mind that is ready to accept the idea of spiritual science, which has been vindicated by the teachings of a number of spiritually enlightened beings who came to this world to show us the way to achieve spiritual perfection.

A religion that is opposed to the concept of critical thinking fails to serve any useful purpose, just as an indiscriminate use of the results of physical science with no regard for the moral consequences is always counterproductive;

The ancient religion of the Vedas is exceedingly rich in its philosophical content, and is at the same time completely scientific in its outlook. It is capable of providing a sound basis for a reconciliation between science and religion as perceived by the modern mind. Religion, according to the vedic principles, is essentially a device for making us decent human beings, not an organized institution founded on a set of dogmas that are not open to intellectual scrutiny.

Although the ultimate truth, according to the Vedas, cannot be arrived at with the help of reasoning alone, a spiritual truth is considered as one that does not contradict reasoning. There is a strong emphasis, therefore, on the need to purify our intellect with the help of a suitable spiritual discipline, so that we are able to make proper use of the faculty of reasoning. Incidentally, the Vedic religion describes the highest state of spiritual perfection as vijnana, which means supreme scientific achievement..

The remarkable achievements in the field of physical science have created a sense
of weakness among people for this important branch of human knowledge. Incidentally, they have also paved the way for a group of pseudo-scientists who are eager to exploit the common sentiment in trying to promote ideas, born of their fertile imagination, as pieces of scientific truth. They seem to succeed in getting what they want not only by using the weight of their authority to the fullest extent, but also by adopting deceptive methods of presenting their views in the garb of science.

This deplorable practice has created a mass of superstition, in the name of science, which is more dangerous than some of the known forms of religious superstition, since many of these spurious conclusions are becoming an integral part of the modern education system. The fact that these results fail to satisfy proper intellectual and scientific scrutiny seems to have escaped notice of the modern intelligentsia. One such absurd theory that has received a great deal of publicity in recent times will be briefly discussed in what follow.

The so-called big bang theory of creation imagines a vanishingly small particle with an infinitely large mass as the starting point of creation of the universe, the origin and location of this fantastic particle being considered as immaterial. All of a sudden, an equally fantastic explosion took place to disintegrate this particle, generating innumerable material entities with finite masses and densities, and marking the beginning of time and space.

This theory evidently gives rise to several pertinent questions which its proponents are unable to answer. Even if we accept, for the sake of argument, the existence of the extraordinary initial particle, the occurrence of a spontaneous event such as the big bang, which requires an infinitely large supply of external energy, is totally unacceptable to the genuinely scientific mind. In the first place, it is impossible to have an effect without an appropriate cause, thereby violating the well established casual law for the occurrence of natural phenomena.

Secondly, an event can be identified only within a pre-existent frame of time and space, and to suggest that it is the other way round is simply absurd. Thirdly, the occurrence of a random explosion can only result in a chaotic state with resonating disorder, and it is hard to imagine how an orderly steady state could emerge without the damping effect of an external agency. These remarks, which are by no means exhaustive, should be sufficient to indicate the pseudo-scientific nature of the theory.

The big bang theory is generally associated with another theory that is based on an extraordinary concept of the universe, which is imagined to have a finite radius, and to contain all the heavenly bodies within its boundary. The universe is also supposed to be radially expanding outward, presumably into another universe of no consequence. Thus, the universe is given a different connotation from its accepted linguistic meaning.

The available astronomical data on the motion of distant galaxies, based on the relativistic Doppler principle, seem to suggest that these galaxies are moving away from us with a speed which is comparable with the speed of light. Assuming these observations to have a scientific validity, they seem to suggest a curious fact which needs to be addressed. If the universe had been expanding continuously with such a high speed for a considerable length of time, it could not have remained finite enough for astronomical observations to be possible on certain distant galaxies, thereby rendering the initial assumption invalid.

This objection must be resolved in a satisfactory manner before the validity of the theory of expanding universe could be truly established.


Jumat, 11 Desember 2009

The Greenhouse Hamburger

From our friend Ananda's excellent blog "Servant of The Servants"

The Greenhouse Hamburger


Pound for pound, beef production generates greenhouse gases that contribute more than 13 times as much to global warming as do the gases emitted from producing chicken. For potatoes, the multiplier is 57

Beef consumption is rising rapidly, both as population increases and as people eat more meat.

Producing the annual beef diet of the average American emits as much greenhouse gas as a car driven more than 1,800 miles.

Most of us are aware that our cars, our coal-generated electric power and even our cement factories adversely affect the environment. Until recently, however, the foods we eat had gotten a pass in the discussion. Yet according to a 2006 report by the United Nations Food and Agriculture Organization (FAO), our diets and, specifically, the meat in them cause more greenhouse gases carbon dioxide (CO2), methane, nitrous oxide, and the like to spew into the atmosphere than either transportation or industry. (Greenhouse gases trap solar energy, thereby warming the earth's surface. Because gases vary in greenhouse potency, every greenhouse gas is usually expressed as an amount of CO2 with the same global-warming potential.)

The FAO report found that current production levels of meat contribute between 14 and 22 percent of the 36 billion tons of "CO2-equivalent" greenhouse gases the world produces every year. It turns out that producing half a pound of hamburger for someone's lunch a patty of meat the size of two decks of cards releases as much greenhouse gas into the atmosphere as driving a 3,000-pound car nearly 10 miles.

In truth, every food we consume, vegetables and fruits included, incurs hidden environmental costs: transportation, refrigeration and fuel for farming, as well as methane emissions from plants and animals, all lead to a buildup of atmospheric greenhouse gases. Take asparagus: in a report prepared for the city of Seattle, Daniel J. Morgan of the University of Washington and his co-workers found that growing just half a pound of the vegetable in Peru emits greenhouse gases equivalent to 1.2 ounces of CO2 as a result of applying insecticide and fertilizer, pumping water and running heavy, gas-guzzling farm equipment. To refrigerate and transport the vegetable to an American dinner table generates another two ounces of CO2-equivalent greenhouse gases, for a total CO2 equivalent of 3.2 ounces.

But that is nothing compared to beef. In 1999 Susan Subak, an ecological economist then at the University of East Anglia in England, found that, depending on the production method, cows emit between 2.5 and 4.7 ounces of methane for each pound of beef they produce. Because methane has roughly 23 times the global-warming potential of CO2, those emissions are the equivalent of releasing between 3.6 and 6.8 pounds of CO2 into the atmosphere for each pound of beef produced.

Raising animals also requires a large amount of feed per unit of body weight. In 2003 Lucas Reijnders of the University of Amsterdam and Sam Soret of Loma Linda University estimated that producing a pound of beef protein for the table requires more than 10 pounds of plant protein with all the emissions of greenhouse gases that grain farming entails. Finally, farms for raising animals produce numerous wastes that give rise to greenhouse gases.

Taking such factors into account, Subak calculated that producing a pound of beef in a feedlot, or concentrated animal feeding operation (CAFO) system, generates the equivalent of 14.8 pounds of CO2 pound for pound, more than 36 times the CO2-equivalent greenhouse gas emitted by producing asparagus. Even other common meats cannot match the impact of beef; I estimate that producing a pound of pork generates the equivalent of 3.8 pounds of CO2; a pound of chicken generates 1.1 pounds of CO2-equivalent greenhouse gases.

And the economically efficient CAFO system, though certainly not the cleanest production method in terms of CO2-equivalent greenhouse emissions, is far better than most: the FAO data I noted earlier imply that the world average emissions from producing a pound of beef are several times the CAFO amount.

Solutions?What can be done? Improving waste management and farming practices would certainly reduce the "carbon footprint" of beef production. Methane-capturing systems, for instance, can put cows' waste to use in generating electricity. But those systems remain too costly to be commercially viable.

source: Scientific American

Kamis, 10 Desember 2009

On The Theory Of Evolution

From Dandavats

By Dr. J. Chakrabarty, Florida State University

The concept of evolution of species, generally attributed to Charles Darwin, actually had its origin thousands of years ago in ancient India, and formed the basis of the illuminating philosophy of the Vedas. Since Darwin lived at a time when the profundity of the Indian wisdom already made an indelible impression on the minds of the western savants, it is hard to imagine how Darwin could possibly have escaped the compelling influence of the Indian thoughts while formulating his theory of evolution.

Darwin differed, however, from the Indian views on evolution in several respects, all of which made his theory an intellectually unacceptable proposition. Three of the most conspicuous lines of difference between the two theories will be discussed in what follows:

1. Evolution, according to the Vedas, presupposes involution. This means that distinct attributes which remain dormant within the evolving entity simply unfold when the conditions become favourable for their manifestation. Thus, life evolves in matter just because life is already involved in matter, even as the essence of a tree is involved in the seed that producers it under suitable external conditions Similarly, mind evolves in life because mind is already involved in life, and does not make its appearance from an external source.

The Vedic literature is quite emphatic about the facts that a nonexistent entity can never be made to exist in any form whatsoever, and an existing entity can never be put out of existence, though it can be transformed into a variety of other forms. The Vedic theory is therefore fully consistent with the laws of physical science, and the hypothesis of involution ensures compliance with the principles of conservation of mass and energy in the process of evolution;

Darwin’s theory, on the other hand, seems to suggest that the various attributes which characterize the process of evolution are superimposed on the evolving entity, presumably from an external source which the theory fails to identify. The Darwinian theory of evolution therefore suffers from the logical fallacy of certain things coming into existence virtually from nowhere, which is untenable from the scientific point of view.

Indeed, no physical event can ever take place as a natural phenomenon without some kind of scientific reason behind it, any more than an apple can fall from the tree without the existence of the gravitational forces. The Darwinian theory of evolution also violates the well established casual law for the occurrence of phenomena.

2, According to the Vedic theory, an orderly process such as the evolution can never take place on its own, but requires the presence of an intelligent principle which is denied in Darwin’s theory. The Vedic seers duly recognized the indispensability of an intelligent principle, designated as Brahman, which forms an immutable substratum of the ever-changing phenomenal existence.

The visible changes that take place in the universe could not have been perceived without the existence of an unchanging reality, even as the events that take place in a movie could not have been possible without the presence of a stationary screen. The denial of this dual purpose of the intelligent principle seems to be a bigotry that goes counter the advancement of science.

It is quite unreasonable to suppose, as Darwin’s theory seems to do, that the insentient
Nature that operates on a set of physical principles over which it has no control whatsoever is capable of making crucial decisions and also implementing them in minute details. The idea of natural selection, which is an essential feature of the Darwinian theory, therefore seems to be logically inadmissible.

Indeed, any selection that occurs has nothing to do with the insentient Nature, nor with the ill-equipped living entity, but has everything to do with the absolute Brahman, the intelligent Principle, which ensures the evolution to proceed in the appropriate manner. It should be noted that natural instinct and intuition seem to be meaningless expressions from the scientific point of view, since naming is not explaining.

3. The Vedic theory is also emphatic about the fact that the process of evolution applies to the individual living entity, not to the entire species to which it belongs. It is the evolution of the individuals that accounts for the collective process of the evolution.

Darwin’s idea of the physical transformation of a lower form of species into a higher form is absurd, not only because such a thing has never been observed in the recorded history of mankind, but also because of the logical impossibility of bringing about the intrinsic changes in living entities, necessary for the attainment of higher states of mind, by means of mere physical changes in them. The Darwinian theory is also incapable of explaining the observed differences between individuals within the same species, since they are simultaneously generated and ought to be identical in all respects.

The Vedic theory, on the other hand, explains the evolution of species with the help of its unique philosophy of rebirth. The overwhelming body of evidence put forward. by eminent psychologists of modern times lends support to the existence of rebirth, which cannot be brushed aside as being a piece of superstition.

The acceptance of rebirth is indispensable in a realistic theory of evolution, since it makes a number of issues fall into a consistent pattern. According to the principle of rebirth, a living entity can take birth in a higher form of life when the lower form ceases to be useful for its further evolution, no miraculous metamorphism being necessary for this purpose. According to the theory of rebirth, different living entities belonging to the same species but at different stages of their evolution can easily coexist with different mental levels.
. .
The admission of rebirth makes the Vedic theory of evolution a much broader one than that of Darwin, since the attainment of human birth need not be considered as the culmination of evolution, Indeed, a single span of life is never enough to get rid of the animal propensities inherited from our subhuman ancestors.

The process of evolution therefore continues according to the Vedic law of karma, which is simply the casual law applied to the actions of individual living entity, until the individual attains perfection as a human being and is able to realize the unity of existence. It is such individuals who make real contributions to the advancement of mankind. The Vedic theory is also capable of explaining the reason why certain individuals are found to be exceptionally gifted in certain areas of human accomplishment.

Indeed, it is not by a miracle, but with the help of sustained efforts made over the spans of several lives that one could acquire such exceptional qualities. The Darwinian theory is not concerned with such things at all.

Selasa, 08 Desember 2009

A Big Push For Cow Protection

By Rajaram Dasa

From Dandavats

THE EVENT
On November 15th, 2009, the streets of Hyderabad were painted with saffron color when thousands of devotees of Mother Cow took to the streets demanding a total ban on cow slaughter and a declaration that the cow be named as India’s national animal. The massive Vehicle Rally was headed by H.H. Bhakti Raghava Swami, who was recently appointed the Minister for ISKCON Varnashrama-based Rural Development Ministry in India.

OUR FUNDAMENTAL DUTY
Speaking on the occasion to newspaper reporters just before the start of the rally, Maharaj stated that unless and until people realize the importance of cow protection and make a collective effort to protect the cows, we should not expect peace and prosperity in today’s troubled world. He went on to explain that the welfare of a nation begins with the welfare of her cows. Quoting from the Bhagavad-gita, he reminded those present that Lord Krishna descends from time to time to punish the miscreants, to give protection to His devotees and to re-establish the principles of dharma. Maharaj urged that as devotees of Lord Krishna it is our fundamental duty to strive for cow protection. He concluded by stating that Srila Prabhupada, the Founder-Acarya of the International Society for Krishna Consciousness, ISKCON, introduced the noble service of cow protection not only in India but also in the western world where beef has become the staple diet.

The TV and Print media of Andhra Pradesh covered the rally very extensively thereby taking the message of Cow Protection to millions of viewers.

The rally started from Marredpally passing trough main the streets of Secunderabad and Hyderabad with about 100 motorcycles, 25 cars, 5 buses and 6 mass transport vehicles, along with hundreds of people wearing attractive T-shirts depicting a beautiful picture of our Mother Cow and a declaration stating “I will protect Mother Cow”.

Devotees, Youth, Women, Children, Environmentalist and Animal rights activists participated in the rally enthusiastically.

GLOBAL APPEAL

Latter in the evening, H.H. Bhakti Raghava Swami attended a mammoth public meeting of “Vishwa Mangala Gou Grama Yatra” where about 10,000 people had gathered. Maharaja shared the dais with H.H. Raghaveshwara Bharati who is leading the 108 day Ratha Yatra across India. Addressing the public meeting, Maharaj congratulated Sri Raghaveshwara Bharati for taking up this program and stated that the Vishwa Mangala Gou Grama Yatra is aptly named because cow protection is meant for the welfare of the entire universe ( Vishwa Mangala). He stressed that only when cows are protected and our villages safe and taken care of can there be real happiness and harmony in this world. Maharaj reiterated the 3 Point Formula of Land, Cows & Krishna as the only solution to all the problems mankind is undergoing today.

SIGNATURE CAMPAIGN

One of the objectives of the yatra is to solicit signatures totaling 21 crores or 210 million from those caring for our Mother Cow calling for a total ban on cow slaughter in India. The signature campaign ends in January 2009. To show solidarity for protecting our Mother Cow who is the fundamental pillar of dharma, you can participate in this herculean endeavor by signing on line at the official website of the organizers, www.gougram.org direct link to page http://eng.gougram.org/signature-campaign-for-the-welfare-of-indian-cows/

Rajaram Dasa
Member of Vishwa Mangala Gou Grama Yatra Coordination Committee
Executive Member of Andhra Pradesh Goushala Federation

Senin, 07 Desember 2009

Livestock and Climate Change

Livestock and Climate Change

by Robert Goodland and Jeff Anhang

Livestock and Climate Change: What if the key actors in climate change are...cows, pigs, and chickens?

The environmental impact of the lifecycle and supply chain of animals raised for food has been vastly underestimated, and in fact accounts for at least half of all human-caused greenhouse gases (GHGs), according to Robert Goodland and Jeff Anhang, co-authors of "Livestock and Climate Change".

A widely cited 2006 report by the United Nations Food and Agriculture Organization, Livestock's Long Shadow, estimates that 18 percent of annual worldwide GHG emissions are attributable to cattle, buffalo, sheep, goats, camels, pigs, and poultry. But recent analysis by Goodland and Anhang finds that livestock and their byproducts actually account for at least 32.6 billion tons of carbon dioxide per year, or 51 percent of annual worldwide GHG emissions.

Read "Livestock and Climate Change," World Watch Magazine [FREE PDF]

Jumat, 04 Desember 2009

The Low-Carbon Diet

From our friend Ananda's excellent blog "Servant of The Servants"

The Low-Carbon Diet


Change your lightbulbs? Or your car? If you want to fight global warming, it’s time to consider a different diet.

Full disclosure: I love to eat meat. I was born in Memphis, the barbecue capital of the Milky Way Galaxy. I worship slow-cooked, hickory-smoked pig meat served on a bun with extra sauce and coleslaw spooned on top.

My carnivore’s lust goes beyond the DNA level. It’s in my soul. Even the cruelty of factory farming doesn’t temper my desire, I’ll admit. Like most Americans, I can somehow keep at bay all thoughts of what happened to the meat prior to the plate.

So why in the world am I a dedicated vegetarian? Why is meat, including sumptuous pork, a complete stranger to my fork at home and away? The answer is simple: I have an 11-year-old son whose future—like yours and mine—is rapidly unraveling due to global warming. And what we put on our plates can directly accelerate or decelerate the heating trend.

That giant chunk of an Antarctic ice sheet, the one that disintegrated in a matter of hours, the one the size of seven Manhattans—did you hear about it? It shattered barely a year ago “like a hammer on glass,” scientists say, and is now melting away in the Southern Ocean. This is just a preview, of course, of the sort of ecological collapse coming everywhere on earth, experts say, unless we hit the brakes soon on climate change. If the entire West Antarctic ice sheet melts, for example, global sea-level rise could reach 20 feet.

Since the twin phenomena of Hurricane Katrina and Hurricane Gore, most Americans have a basic literacy on the issue of climate change. It’s getting worse, we know, and greenhouse gases—emitted when we burn fossil fuels—are driving it. Less accepted, it seems, is the role food—specifically our consumption of meat—is playing in this matter. The typical American diet now weighs in at more than 3,700 calories per day, reports the U.N. Food and Agriculture Organization, and is dominated by meat and animal products. As a result, what we put in our mouths now ranks up there with our driving habits and our use of coal-fired electricity in terms of how it affects climate change.

Simply put, raising beef, pigs, sheep, chicken, and eggs is very, very energy intensive. More than half of all the grains grown in America actually go to feed animals, not people, says the World Resources Institute. That means a huge fraction of the petroleum-based herbicides, pesticides, and fertilizers applied to grains, plus staggering percentages of all agricultural land and water use, are put in the service of livestock. Stop eating animals and you use dramatically less fossil fuels, as much as 250 gallons less oil per year for vegans, says Cornell University’s David Pimentel, and 160 gallons less for egg-and-cheese-eating vegetarians.

But fossil fuel combustion is just part of the climate–diet equation. Ruminants—cows and sheep—generate a powerful greenhouse gas through their normal digestive processes (think burping and emissions at the other end). What comes out is methane (23 times more powerful at trapping heat than CO2) and nitrous oxide (296 times more powerful).

Indeed, accounting for all factors, livestock production worldwide is responsible for a whopping 18 percent of the world’s total greenhouse gases, reports the U.N. Food and Agriculture Organization. That’s more than the emissions of all the world’s cars, buses, planes, and trains combined.

So why do we so rarely talk about meat consumption when discussing global warming in America? Compact fluorescent bulbs? Biking to work? Buying wind power? We hear it nonstop. But even the super-liberal, Prius-driving, Green Party activist in America typically eats chicken wings and morning bacon like everyone else. While the climate impacts of meat consumption might be new to many people, the knowledge of meat’s general ecological harm is not at all novel. So what gives?

Roughly three percent of all Americans are vegetarians, according to the Vegetarian Resource Group, a nonprofit that educates people on the benefits of a meat-free diet. Part of the reason, I know, is the unfortunate belief that vegetarianism is a really tough lifestyle change, much harder than simply changing bulbs or buying a better car. But as a meat lover at heart, I’ve been a vegetarian (no fish, minimal eggs and cheese) for seven years, and trust me: It’s easy, satisfying, and of course super healthy. With the advent of savory tofu, faux meats, and the explosion of local farmers’ markets, a life without meat is many times easier today than when Ovid and Thoreau and Gandhi and Einstein did it. True, many meat substitutes are made from soybeans, a monocrop with its own environmental issues. But most soy production today is actually devoted to livestock feed. Only 1 percent of U.S. soybeans become tofu, for example.

One day I get carryout veggie Pad Thai. The next I cook stir-fried veggies at home with soy-based sausage patties so good they fool even the most discriminating meat connoisseurs. Bottom line: Of the most difficult things I’ve ever done in my life, vegetarianism doesn’t even make the chart.

Some folks, I realize, have a deep-down, gut-level (so to speak) reaction to vegetarianism as “unnatural.” We humans have canine teeth, after all. We evolved to include meat in our diets. To abandon such food is to break thousands of years of tradition and, in some cases, ritual behavior bordering on the sacred.

All true. But we also evolved as people who defecated indiscriminately in the woods and who didn’t brush our teeth. Somehow we’ve moved to a higher level on those counts. Now, with potentially catastrophic climate change hovering around the corner and with our briskets and London broil helping to drive the process, it’s time to evolve some more.

A compromise in recent years, of course, has been the idea of animals raised locally and organically. Becoming a “locavore” who eats regional fruits and vegetables in season as much as possible makes abundant sense, of course. And animals from your area can lower the environmental impacts of your diet in many ways while simultaneously saving cherished local farmland and progressive farm families.

But with global warming, here’s the inconvenient truth about meat and dairy products: If you eat them, regardless of their origin and how they were produced, you significantly contribute to climate change. Period. If your beef is from New Zealand or your own backyard, if your lamb is organic free-range or factory farmed, it still has a negative impact on global warming.

This is true for several reasons. Again, the biological reality of ruminant digestion is that methane is released. The feed can be local and organic, but the methane is the same, escaping into the atmosphere and trapping heat with impressive efficiency. Second, no matter the farming method, livestock makes manure that produces nitrous oxide, an even more awesomely impressive heat trapper. Livestock in the United States generates a billion tons of manure per year, accounting for 65 percent of the planet’s anthropogenic nitrous oxide emissions.

Even poultry, while less harmful, also contributes. Ironically, data released in 2007 by Adrian Williams of Cranfield University in England show that when all factors are considered, organic, free-range chickens have a 20 percent greater impact on global warming than conventionally raised broiler birds. That’s because “sustainable” chickens take longer to raise, and eat more feed. Worse, organic eggs have a 14 percent higher impact on the climate than eggs from caged chickens, according to Williams.

“If we want to fight global warming through the food we buy, then one thing’s clear: We have to drastically reduce the meat we consume,” says Tara Garnett of London’s Food Climate Research Network.

So while some of us Americans fashionably fret over our food’s travel budget and organic content, Garnett says the real question is, “Did it come from an animal or did it not come from an animal?”

Which brings us back to vegetarianism and why I live a meat-free life. The facts speak for themselves. If we really want to fight climate change, we should change our lightbulbs and purchase hybrid cars and, above all, vote for politicians committed to a clean energy future. But we should also eat less meat, a lot less, or none at all.

I believe consumer habits are starting to change similarly to the way they’ve shifted with compact fluorescent bulbs. Ten years ago people complained about the harsh quality of light from fluorescents and the hassle of switching them out. But the bulbs are now made to produce a much warmer quality of light and the price has come down. What’s more, in seven years of using only CFLs at my home, I’ve never had a guest make a single comment.

In the near future, as we increasingly discuss the climate “facts” of meat consumption, and as veggie cuisine gets still easier at home and at restaurants, we’ll see more and more people changing their diets in the same way they’re switching to CFLs in droves now. Of this I’m sure.

But when it comes to food, the facts are not enough for many people. Of this I’m also sure. A holistic nutritionist in my neighborhood says one’s ideas about food reside in the same part of the brain that houses our ideas and beliefs about religion. It’s not all rational, in other words. Facts abound about the harm of fatty, sugary foods, yet the obesity epidemic grows. And I can’t count the number of environmental conferences I’ve attended where meat was served in abundance. Even Michael Pollan’s 2006 bestseller The Omnivore’s Dilemma, wherein he dissects with encyclopedic thoroughness the eco-hazards and animal cruelty issues surrounding meat and egg production—even this book astonishingly mentions the words global warming only two times and climate change not at all. In 464 pages. That’s highly unreasonable, in my view.

All of which is to say that for people to care, the climate–food discussion must be about more than just facts, more than pounds of greenhouse gases per units of food. It’s got to be about morality, about right versus wrong. And I don’t mean the usual morality of environmental “stewardship.” Or even the issue of cruelty to farm animals. I’m talking here about cruelty to people, about the explicit harm to humans that results from meat consumption and its role as a driving force in climate change. Knowingly eating food that makes you fat or harms your local fish and birds is one thing. Knowingly eating food that makes children across much of the world hungry is another.

I served as a Peace Corps volunteer in the Democratic Republic of the Congo in the mid-1980s, living in a tiny rural village where the staple crop was hand-tilled corn. It was harvested twice a year, in May and December. This meant the two annual “rainy seasons” had to begin right on time, in January and September, and continue for several months afterward. Any deviation from this rainfall pattern virtually guaranteed a lower corn harvest. And given the total absence of grocery stores, community granaries, or the money to buy extra food even if it existed, this meant hunger.

A signature impact of global warming, of course, is a dramatic shift in precipitation patterns worldwide, including longer and more severe droughts as well as extreme rainstorms and flooding in non-drought areas. Many scientists believe these impacts are already being felt by farmers worldwide and could spell future disaster, especially for subsistence farmers like those I lived with in Africa. Global wheat prices have jumped about 100 percent in the past year in part because a record drought in Australia—made worse by global warming—has devastated farmers across the continent. Food production in China alone could drop 10 percent as early as 2030, United Nations scientists warn.

The people I lived with in Africa contribute almost nothing to the problem of global warming, through their diet or otherwise. Coal-fired electricity versus wind power? They don’t have electricity. SUVs versus hybrid cars? They don’t have cars—none at all, or roads for that matter. And meat consumption? Tiny, tiny portions maybe twice a week.

If we in the West don’t alter course in the coming years, if we allow extreme global warming to become reality, an impact on the U.S. diet could very well be a great reduction in the amount of meat on our tables—a reduction imposed on us by nature instead of achieved by us through enlightened lifestyle changes. The wide and guaranteed availability of agriculturally productive land may simply cease. The crop yields we see now could shrink significantly, thanks to everything from weird weather to pest invasions. But it’s a safe guess to say we’ll have space for a national diet of plant-based foods (some crops are expected to benefit from global warming), just not the option of consuming all those animals.

But in the Congo and other poor countries, in places like Bangladesh and Peru and Vietnam, where meat consumption is already low, severe climate change means food off the table. It means hungry children. It means the rains don’t come on time or at all in tiny villages like the one I lived in. It means, in the end, cruelty to people.

Are we clear now on the raw facts and urgent morality of our present meat consumption in America?

We need much more than just a few magazine readers to voluntarily stop eating meat, of course. It’s a good start, but what we really need are national policies that encourage lower meat consumption by everyone. This could be achieved using fees or other market mechanisms that properly price greenhouse-gas emissions according to the harm they cause. The bad news, I suppose, is that the cost of meat could rise. The good news is we would finally have a fair and honest way to judge its danger, and thus more incentives to do the right thing, more incentives to switch to a healthy and convenient vegetarian diet of the sort I’ve joyfully embraced for years, despite my great appreciation for the taste of meat.

We could also, as a nation, just eat a lot less meat as an alternative to full vegetarianism. Anthony McMichael, a leading Australia-based expert on climate change and health issues, has crunched the numbers. He estimates that per capita daily meat consumption would need to drop from about 12 ounces per day in America to 3.1 ounces (with less than half of it red meat) in order to protect the climate.

I suppose I could measure out 3.1 ounces of meat per day, cook it, eat it, and still feel morally okay. But frankly I’d rather just go without. I’d rather be a vegetarian. It’s easier to explain. It’s easier to defend. And I just plain like it.

source: Mike Tidwell, director of the Chesapeake Climate Action Network, is the author of The Ravaging Tide: Strange Weather, Future Katrinas, and the Coming Death of America's Coastal Cities (Free Press).