brium is
reestablished, and the disease is driven off. Now the readjustment of
these constituents of the human body is obtained by two means--either by
medicines or by aliments; and when the constitution has recovered its
equilibrium, disease is banished. All the elements that are combined in
man exist also in vegetables; therefore, if one of the constituents which
compose the body of man diminishes, and he partakes of foods in which
there is much of that diminished constituent, then the equilibrium will be
established, and a cure will be obtained. So long as the aim is the
readjustment of the constituents of the body, it can be effected either by
medicine or by food.

The majority of the diseases which overtake man also overtake the animal,
but the animal is not cured by drugs. In the mountains, as in the
wilderness, the animal's physician is the power of taste and smell. The
sick animal smells the plants that grow in the wilderness; he eats those
that are sweet and fragrant to his smell and taste, and is cured. The
cause of his healing is this. When the sugar ingredient has become
diminished in his constitution, he begins to long for sweet things;
therefore, he eats an herb with a sweet taste, for nature urges and guides
him; its smell and taste please him, and he eats it. The sugar ingredient
in his nature will be increased, and health will be restored.

It is, therefore, evident that it is possible to cure by foods, aliments
and fruits; but as today the science of medicine is imperfect, this fact
is not yet fully grasped. When the science of medicine reaches perfection,
treatment will be given by foods, aliments, fragrant fruits and
vegetables, and by various waters, hot and cold in temperature.

This discourse is brief; but, if God wills, at another time, when the
occasion is suitable, this question will be more fully explained.

PART FIVE: MISCELLANEOUS SUBJECTS

74: THE NONEXISTENCE OF EVIL

The true explanation of this subject is very difficult. Know that beings
are of two kinds: material and spiritual, those perceptible to the senses
and those intellectual.

Things which are sensible are those which are perceived by the five
exterior senses; thus those outward existences which the eyes see are
called sensible. Intellectual things are those which have no outward
existence but are conceptions of the mind. For example, mind itself is an
intellectual thing which has no outward existence. All