Questions on Food

Physically, we depend upon food to live—unfortunately. For with food, we daily and constantly take in a formidable amount of inconscience, of tamas, heaviness, stupidity. One can’t do otherwise—unless constantly, without a break, we remain completely aware and, as soon as an element is introduced into our body, we immediately work upon it to extract from it only the light and reject all that may darken our consciousness. This is the origin and rational explanation of the religious practice of consecrating one’s food to God before taking it. When eating one aspires that this food may not be taken for the little human ego but as an offering to the divine consciousness within oneself.

…As long as our body is compelled to take in foreign matter in order to subsist, it will absorb at the same time a considerable amount of inert and unconscious forces or those having a rather undesirable consciousness and this alchemy must take place inside the body. We were speaking of the kinds of consciousness absorbed with food, but there is also the inconscience that’s absorbed with food—quite a deal of it. And that is why in many yogas there was the advice to offer to the Divine what one was going to eat before eating it (Mother makes a gesture of offering, hands joined, palms open). It consists in calling the Divine down into the food before eating it. One offers it to Him—that is, one puts it in contact with the Divine, so that it may be under the divine influence when one eats it. It is very useful, it is very good. If one knows how to do it, it is very useful, it considerably reduces the work of inner transformation which has to be done.

…before you eat, concentrate a few seconds in the aspiration that the food you are about to eat may bring your body the substance it needs to serve as a solid basis for your effort towards the great discovery, and give it the energy for persistence and perseverance in the effort.

Too much eating makes the body material and heavy, eating too little makes it weak and nervous—one has to find the true harmony and balance between the body’s need and the food taken.

What is necessary is to take enough food and think no more about it, taking it as a means for the maintenance of the physical instrument only. But just as one should not overeat, so one should not diminish unduly—it produces a reaction which defeats the object—for the object is not to allow either the greed for food or the heavy tamas of the physical which is the result of excessive eating to interfere with the concentration on the spiritual experience and progress. If the body is left insufficiently nourished, it will think of food more than otherwise.

I don’t know why, but I am unable to eat as much as I need. If I eat a lot, I get a heavy stomach.

You are probably eating too quickly—you must be swallowing without chewing. You must chew the food thoroughly and eat calmly. Then one can eat more and the stomach does not get heavy.

…if you want to digest your food properly, you can do this for a few minutes before eating. You can’t imagine how much this helps your digestion! Before beginning to eat you sit quietly for a while and say, “Peace, peace, peace!” and everything becomes calm.

All quarrels in the place where food is prepared make food indigestible. The cooking must be done in silence and harmony.

If you have greed for food you are no more the master of food, it is the food that masters you.

A sadhak must eat to satisfy the needs of his body and not to meet the demands of his greed.

It is an inner attitude of freedom from attachment and from greed for food and desire of the palate that is needed, not undue diminution of the quantity taken or any self-starvation. One must take sufficient food for the maintenance of the body and its strength and health, but without attachment or desire.

It would be a hundred times more effective to never waste food than to cut down one meal as a show and to eat more before and after.

A strong, ardent, sincere campaign against the waste of food is essential and full-heartedly I approve of it.

The question of food has been studied at length and in detail; the diet that helps children in their growth is generally known and it may be very useful to follow it. But it is very important to remember that the instinct of the body, so long as it remains intact, is more reliable than any theory. Accordingly, those who want their child to develop normally should not force him to eat food which he finds distasteful, for most often the body possesses a sure instinct as to what is harmful to it, unless the child is particularly capricious.

The body in its normal state, that is to say, when there is no intervention of mental notions or vital impulses, also knows very well what is good and necessary for it; but for this to be effective in practice, one must educate the child with care and teach him to distinguish his desires from his needs. He should be helped to develop a taste for food that is simple and healthy, substantial and appetising, but free from any useless complications. In his daily food, all that merely stuffs and causes heaviness should be avoided; and above all, he must be taught to eat according to his hunger, neither more nor less, and not to make his meals an occasion to satisfy his greed or gluttony. From one’s very childhood, one should know that one eats in order to give strength and health to the body and not to enjoy the pleasures of the palate. Children should be given food that suits their temperament, prepared in a way that ensures hygiene and cleanliness, that is pleasant to the taste and yet very simple. This food should be chosen and apportioned according to the age of the child and his regular activities. It should contain all the chemical and dynamic elements that are necessary for his development and the balanced growth of every part of his body.

Since the child will be given only the food that helps to keep him healthy and provide him with the energy he needs, one must be very careful not to use food as a means of coercion and punishment. The practice of telling a child, “You have not been a good boy, you won’t get any dessert,” etc., is most harmful. In this way you create in his little consciousness the impression that food is given to him chiefly to satisfy his greed and not because it is indispensable for the proper functioning of his body.

What happens if one eats meat?

Do you want me to tell you a story? I knew a lady, a young Swedish woman, who was doing sadhana; and she was by habit a vegetarian, from both choice and habit. One day she was invited by some friends who gave her chicken for dinner. She did not want to make a fuss, she ate the chicken. But afterwards, during the night suddenly she found herself in a basket with her head between two pieces of wicker-work, shaken, shaken, shaken, and feeling wretched, miserable; and then, after that she found herself head down, feet in the air, and being shaken, shaken, shaken. (Laughter) She felt perfectly miserable; and then all of a sudden, somebody began pulling out things from her body, and that hurt her terribly, and then someone came along with a knife and chopped off her head; and then she woke up. She told me all this; she said she had never had such a frightful nightmare, that she had not thought of anything before going to sleep, that it was just the consciousness of the poor chicken that had entered her, and that she had experienced in her dream all the anguish the poor chicken had suffered when it was carried to the market, sold, its feathers plucked and its neck cut! (Laughter)

That’s what happens! That is to say, in a greater or lesser proportion you swallow along with the meat a little of the consciousness of the animal you eat. It is not very serious, but it is not always very pleasant. And obviously it does not help you in being on the side of man rather than of the beast! It is evident that primitive men, those who were still much closer to the beast than to the spirit, apparently used to eat raw meat, and that gives much more strength than cooked meat. They killed the animal, tore it apart and bit into it, and they were very strong. And moreover, this is why there was in their intestines that little piece, the appendix which in those days was much bigger and served to digest the raw meat. And then man began to cook. He found out that things tasted better that way, and he ate cooked meat and gradually the appendix grew smaller and was no longer of any use at all. So now it is an encumbrance which at times brings on an illness.

This is to tell you that perhaps now it is time to change one’s food and go over to something a little less bestial! It depends absolutely on each one’s state of consciousness. For an ordinary man, living an ordinary life, having ordinary activities, not thinking at all of anything else except earning his living, of keeping himself fit and perhaps taking care of his family, it is good to eat meat, it is all right for him to eat anything at all, whatever agrees with him, whatever does him good.

But if one wishes to pass from this ordinary life to a higher one, the problem begins to become interesting; and if, after having come to a higher life, one tries to prepare oneself for the transformation, then it becomes very important. For there certainly are foods which help the body to become subtle and others which keep it in a state of animality. But it is only at that particular time that this becomes very important, not before; and before reaching that moment, there are many other things to do. Certainly it is better to purify one’s mind and purify one’s vital before thinking of purifying one’s body. For even if you take all possible precautions and live physically taking care not to absorb anything except what will help to subtilise your body, if your mind and vital remain in a state of desire, inconscience, darkness, passion and so on, that won’t be of any use at all. Only, your body will become weak, dislocated from the inner life and one fine day it will fall ill.