YOUR QUESTIONS ANSWERED: F.A.Q. 15

PRINCIPLES OF YOGIC DIET QUESTION: Does Yoga prescribe any dietary rules? ANSWER: In an ideal situation, all human beings ought to eat what is beneficial to their physical and Spiritual well-being. To understand what constitutes ideal food, we must first establish what food is. Although man may consume food for pleasure and other psychological reasons such as in the case of "comfort food", the main function of food is to provide the physical body with energy. In the same way as everything we see has the fundamental qualities of Light and Darkness, Energy is also of two kinds: one that is elevating and expansive, known as Luminosity (Sattva) and one that is depressive and contractive, known as Obscurity (Tamas). The interaction of these two energy forms produces a third one which is stimulating and dynamic, known as Movement (Rajas). As food consists of Energy, it too, has the capacity to promote luminous (sattvic), obscure (tamasic) or dynamic (rajasic) energy patterns in man. On his part, man who subsists on food, may be said to be of three kinds, according to the energy quality prevalent in each person. Thus, the Holy Scriptures of India, describe sattvic man as possessing an inborn intuition of the One Reality that underlies all things. He is calm, stable, focused, self-controlled, happy, content, well-mannered, attracted to Spiritual Knowledge and keen to work for the welfare of others. The man of rajasic character has a worldview that is dominated by the superficial distinctiveness and separateness of things as opposed to their fundamental oneness and unity. He is attracted to sensual pleasures, unstable, restless, seldom happy except for brief moments and intent on his own ends. Tamasic man is described as being obsessed with one thing to the exclusion of all others, lazy, undisciplined, wanton, bad-mouthed and fond of quarrels, sleep and intoxicant substances. What becomes evident is that pure or Spiritual food is conducive to Spiritual, uplifting energy patterns. An ideal, Yogic diet is one that consists of such food and is termed Sattvic Diet. The following are some typical examples of the three classes of food: Sattvic (Spiritual) Food is uplifting, promoting happiness and contentment, as well as mental alertness and clarity. Fruit, vegetables, green leaves, pulses, nuts, cereals, milk, yoghurt, natural cane sugar, unrefined vegetable oils as well as spices like ginger, cardamom, cinnamon, saffron and basil as well as beverages like fresh, natural fruit juices, belong to the sattvic or uplifting category. This is the ideal class of food, promoting mental and physical health and longevity. A sattvic meal normally consists of wheat, rice, barley or millet with lentils, beans or coconut, as well as some vegetables and fruit. Rajasic (Stimulating and Affective) Food is stimulating, promoting an emotionally passionate and excitable disposition. Vegetable or animal (in particular saturated) fat such as margarine, butter, cheese and lard, refined sugar, sweets, eggs, fish, meat, spices like pepper, chillies, garlic, onion and cloves, beverages like tea, coffee and alcoholic drinks (in small amounts) are classified as rajasic or stimulant. Rajasic food must be consumed in moderation. An excess of it can lead to aggression, mental and physical imbalance and disease. NOTE: As with all other things, there is no universally valid measure - every person must find what is best for him. Alcohol consumption in particular must be limited to the minimum. While advanced Yogis have no need of alcohol, beginners may enjoy small amounts provided that it does not impare their thinking or bring about a change in their facial expression and voice - signs that the permitted quantity has been exceeded. Also, it ought to be restricted to festive occasions and not indulged in on a regular basis. As far as coffee is concerned, it is important to understand that it is made from the burned seeds of the coffee shrub. It has no nutritional value whatsoever and cannot be regarded as food, properly speaking. Drinking coffee is in fact a bourgeois and materialistic pursuit that ought to be shunned by all Spiritual people. Regular intake thereof can lead to heart disease, memory loss, aggressive and violent moods and mental imbalance. Moreover, it encourages the oppression and exploitation of poor nations who could grow food for themselves instead of depending on other countries. The same applies to tea and chocolate. Tamasic (Unspiritual) Food is sedative, promoting a sluggish disposition as well as mental dullness and opacity. All foods that are unpalatable, difficult to digest, too dry, too spicy, salty, burned, stale or toxic such as alcohol (in large amounts), condiments like nutmeg and poppy-seeds, are of a tamasic or dullish nature. Tamasic food not only has a stultifying effect on the mind but also represents a major contributing factor in the development of cancer and other fatal diseases. As becomes evident from the above, the Ideal Diet requires that sattvic food be the main source of nutrition, with rajasic food taken only occasionally or in small amounts, while tamasic food is to be avoided as far as possible. Yogic diet therefore may be said to be basically Vegetarian (Shakahari). Yoga, however, also recognises the fact that the energy intake must correspond with the energy output. For this reason, those who dedicate themselves exclusively to a religious or Spiritual life such as Spiritual leaders, monks and priests, are generally expected to adhere to a strict sattvic diet. Others, however, whose occupation requires higher levels of physical energy, such as soldiers, workers and farmers, are permitted to take rajasic food, including meat, as required by each individual's specific circumstances.   Dharmic and Adharmic Food Although, strictly speaking, meat is not sattvic or Spiritual food, it still constitutes permissible or lawful (dharmic) food, especially in the absence of other means of sustenance. Unlawful (adharmic) food, on the other hand, is not permitted to those who follow the Path of Yoga. Unlawful (adharmic) food which is also known as ninditanna (forbidden food) is, firstly, that which is produced or obtained by illegal or immoral means such as theft, deception or cruelty. The Holy Scriptures of India are very clear about the importance of the means whereby food is obtained either by oneself or by others. Thus a Spiritual person must not accept food from criminals, sinners, moneylenders, arms traders, atheists and blasphemers. In particular, food that has been prepared by Unspiritual people is forbidden to Yogis. Food that has been handled but not prepared by the same, on the other hand, is permitted in moderation. For example, raw vegetables or rice bought from an Unspiritual person (such as an Atheist, etc.) are lawful, but unlawful if they were cooked by that person. By extension, we must include in this category food produced in countries that are known to promote atheism, false religions, terrorism or oppression (for example, China, Indonesia, Saudi Arabia, Iran and Pakistan). Our objections are not directed at the people of these countries, but at their corrupt and irresponsible leaders who must be forced to abandon immoral and criminal practices. In particular, food and other goods derived from countries that restrict and suppress Yoga must be avoided at all costs. Among these we may enumerate Morocco, Algeria, Egypt and Sudan, in addition to the five countries mentioned above. Secondly, food that is prohibited for religious and practical reasons. Human flesh and that of human-like animals such as monkeys and apes, falls under this category. Further, the meat of certain other animals such as the cow, the horse, the elephant, the camel and the swan. We may observe that in India, apart from the great reverence they enjoy, cows are used for milk as well as for ploughing the fields and drawing carts; camels and horses are used for riding and elephants for hauling timber; swans are associated with the human Soul; the peacock is sacred to the Hindu God Muruga, etc. The meat of these animals must be regarded as taboo. Those who deliberately or accidentally consume the meat of any of the above, are in a state of sinfulness and must atone by bathing in a holy river or temple bath, as well as by fasting, praying and giving alms to the poor. Thirdly, unlawful (adharmic) food is that which is prohibited for medical or hygienic reasons. Apart from food that is chemically or physically contaminated, toxic or poisonous, the meat of certain animals, birds, reptiles and fishes falls under this category. In general, these are animals, etc., as subsist on other living things. Flesh-eating animals, birds and reptiles such as the vulture, the eagle, the owl, the hawk and the crow, the cat, the dog, the lion, the tiger, the leopard, the cheetah and snakes; fish-eating acquatic animals such as the whale, the dolphin, the alligator and the shark; insect-eating creatures like the swallow, the cuckoo and the lizzard; and, finally, animals and birds such as pigs, chickens, geese and ducks that roam freely in the vicinity of human habitation (such as in villages) and may, due to their feeding habits, be potential carriers of disease. The deliberate or accidental consumption of such meat leaves one in a state of physical impurity the only remedy for which is bathing, fasting and eating pure, sattvic food. Lawful (dharmic) food is: 1) that which is produced and obtained by lawful, that is, not illegal or immoral, means; 2) that which is not in breach of any religious taboos; and 3) that which does not contravene medical and hygienic considerations. Apart from what has already been listed above under sattvic and rajasic food, the consumption of meat is lawful (dharmic) when proceding from such animals, birds and fishes as feed on vegetable matter, that is, grasses, seeds, nuts, berries, fruit, leaves and roots. Among these are the buffalo, the goat, the sheep, the deer, the wild boar and the hare; the jungle-fowl, the woodpigeon and the partrige. The same applies to acquatic animals such as fish etc. To begin with, some fish are poisonous therefore only those should be eaten as are known locally to be edible. Apart from this, the consumption of fish that live on vegetable matter, plankton, etc., is lawful. Fish that live on small creatures like worms, insects and small fish, are strictly speaking unlawful but may be consumed in moderation. By contrast, fish that live on larger fish and other large creatures and are particularly aggressive in their feeding habits (shark, killer whale, etc.) is unlawful and must be avoided. To lawful meat we may add such animals and birds like pigs, chickens, geese and ducks as are kept in an enclosed space where they can be reared on appropriate, pure food (as opposed to animals that can freely rummage through refuse dumps, etc., that is, animals that are not kept for human consumption but, especially in villages, for the purpose of clearing food rests and other such refuse that may be found in the vicinity of houses). In this context, we may observe that certain religions reject the consumption of pork, for example, on the ground that pigs feed on unclean substances. However, it is quite possible to raise pigs on clean food which should remove any objection. By contrast, the followers of the said religions do not object to the consumption of other types of meat such as poultry and beef that often comes from animals that are diseased or fed on animal carcasses, chemicals and other objectionable materials. Their position, therefore, must be regarded as logically untenable. Yogic dietary principles, on the other hand, are much more reasonable and coherent. Indeed, the comparative study of the World's different traditions can lead to only one possible, logically sound conclusion, namely, that they were adopted from an earlier, Yogic original and handed down in a poorly understood and distorted form. Regarding meat consumption, we must be clear about one thing. Man occupies a special position among other beings inhabiting Planet Earth. His role is not to exploit and live off other creatures but to help them fulfil their own evolutionary destiny. For example, animals may be used for transport and agricultural work but not for medical experiments. Furthermore, human consumption of meat must not be carried out on such a scale as to deplete, exterminate or otherwise endager animal species. For this reason, the Holy Scriptures of India clearly state that it is not right for a man to increase his own body by taking that of another creature. The slaying of cows, in particular, is regarded as a sin equal to adultery, slavery, forsaking one's guru, parents or children, not studying the Scriptures and neglecting the sacred fire. The penance prescribed for such a sin is fasting and looking after cows for three months and making donations to senior religious leaders (Manu Smriti XI, 60, 109-117). At the same time, however, the same Scriptures expressly permit the taking of animal life as and when demanded by circumstances. Thus meat eaten for health reasons or when no other food is available, is permitted.   Is Animal Sacrifice permitted? Sacrifice performed for improper reasons or in an improper manner as well as the meat derived from it is detrimental, dangerous and evil. By contrast, meat derived from proper sacrifice is permitted and belongs to lawful food as explained above. When correctly performed, the sacrifice of a living being is lawful for the following reasons. It is done in accordance with Holy Scripture. It is done upon receiving Divine Command (in a dream, vision, etc.) or upon enquiry into Divine Will (by means of a qualified priest, shaman, or some other such Spiritual medium) hence it is in harmony with Divine Law. The suffering of the sacrificed creature is minimal. The Soul of the sacrificed is elevated to higher levels of existence by the power of the sacrifice. The manner of death is very important. An animal that passes to another existence as a result of being offered in sacrifice will have a better death and enjoy a better future life than one eaten alive by a snake or torn to pieces by wolves and wild dogs. The sacrificer also gains real benefits, materially and Spiritually speaking. Therefore, the consumption of meat derived from animals offered in sacrifice to the Gods is permitted. In fact, like all food, meat must not be eaten without offering it up to God first, in recognition of His status of Lord of all creatures (Pashu Pati). In addition to this, a brief prayer for the animal's Soul must also be offered, and the resolve must be made that the strength or any other benefit derived from the meat be used in the cause of Righteousness and not squandered for selfish motives. What has been said so far in respect of meat will also answer the objection that arises in the context of diet, namely, that not everybody can follow a strict Yogic or vegetarian diet. What are such people supposed to do? Indeed, decades of economic mismanagement by communist-inspired, left-wing governments have left millions in India and elsewhere with very little choice in nutritional matters. It would be both unreasonable and morally wrong, therefore, to expect everybody to follow Yogic dietary rules in all circumstances. It would be wrong, for example, to expect a man, woman or child to starve to death in order to spare an animal's life. Even the Dalai Lama, who is Spiritual Leader to millions of Tibetan Buddhists is not a strict vegetarian. Lord Buddha himself is known to have taken meat when it was offered to him. In consequence, we cannot be too strict on ordinary men. This is the Yogic position from a moral point of view. Let us now suppose that the consumed meat came from an animal that died of causes other than purposeful slaughter. The issue of taking life, therefore, does not arise. We have already established that in terms of health, vegetarian food is superior to a meat-based diet. But how are we to view the consumption of meat in terms of Spiritual or religious purity? What is essential to understand, is that although a pure, Spiritual diet has its own merits, a person's thoughts, words and deeds are far more important and relevant to his Spiritual welfare in both the present and future life. In this respect, Yoga agrees with all other faiths. Thus the Sages of Ancient Greece taught that "all things are pure to the pure ones". The Bible equally says: "All things indeed are pure" and "there is nothing unclean of itself; but to him that considers anything to be unclean, to him it is unclean". The reason why that should be so, is because all things come from God Who is, by definition, Good (Shiva). From the perspective of Yoga, which is the Way of Unity with the Supreme, everything is a creation of God's Infinite Consciousness. Man himself is essentially identical with That. In the Tantraloka, Mahamaheshvara Abhinava Gupta explains: "The right outlook is this, that everything which is (perceived as being) separate from Consciousness is impure and everything on the other hand that is identical with the same, is pure"... "Purity is but the awareness of an object's identity with Shiva (the Universal Consciousness). In a true Yogi this awareness persists with regard to all things"... "He whose mind is firmly established in Reality, even if he were to eat poison, he would not be affected in the least, even as the lotus leaf remains unaffected by water" (IV, 240-1 a; 218-228 a). However, until we have by means of Yoga reached a state of Divine Awareness (Shiva Samadhi), what we eat may well affect our body, our mind, our life and our environment. Says Scripture: "This (what was said above) was also the view of the Sages of old whose mind was free from all differentiating thoughts. This truth however was kept secret by them so as not to disturb the natural order of the World" (Tantraloka IV, 243 b-244 a). In consequence, this Higher Truth, namely, that everything is made of Consciousness and hence pure, applies to Enlightened or Advanced Yogis only, and not to ordinary men who remain unaware and unaffected by it. Indeed, even Enlightened Yogis refrain from consuming impure or unlawful food in order to discourage immoral practices and set a good example for the rest of the Community. As for the unenlightened, they must, for their own good, continue to abide by the dietary rules described above. Similarly, we may observe that various methods of deriving nourishment from natural energy-sources such as air and sunlight are well-known to the Yogis of India, many of whom inhabit remote and inhospitable places where ordinary food is unavailable. Such methods are, however, beyond the reach of common men for which reason they must be left out of the present discussion.   <<  Yoga Council Home   ||    Questions & Answers >>